Interpretive Study of Ephesians 1-3

Epistle theme: Gospel of Christ: Don't Mix with Doctrinal Error

God's Way to Study His Word:

In 2Timothy 2:15 we read: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. The true definition of the word dividing is: 'a Mathematical function whereby we separate pre-defined units according to a precise procedure which produces a precise result'. However, while most people understand that 'there is one interpretation but many applications of the word of God', they fail to separate the procedures of each. And, as a result, they fail to separate the 'one interpretation of the word of God' from the 'many applications of the word of God'. This leads to many errors which people blame on the perfect word of God instead of their using the wrong procedure.

The result, of men using the wrong way, is that men claim that there are errors and conflicts in God's word. In Isaiah 28, God tells us how to understand His word. In addition, God preserved the message of His word; He preserves every word of His sentences; and God preserves every punctuation mark (jot and title) of His sentences. Therefore, God preserved what He wanted us to understand and God told us how to understand His word so that we have no errors and no conflicts. Unfortunately, for at least one hundred and fifty (150) yeare, men have been taught to use the wrong way to interpret God's word instead of using God's way.

In Isaiah 55:9 we are told For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Thus, God warns us that our ways are wrong and that using God's way produces better results, which have no errors and no conflicts.

In addition, 1Corinthians 2:14 tells us: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Therefore, we can not properly understand the spiritual word of God using man's way. We must use God's way to understand God's preserved word of God. And, the basics of God's way is to understand His preserved word of God using the sentence format and true Biblical definitions for Bible words.

This Study follows the Biblical Way to understand God's Word. It applies precepts ('truths that never change for any circumstance'). It then goes through the epistle sentence-upon-sentence (line upon line [Isaiah 28 ]). This is different from the ways of men which use verse-upon-verse or some other method which generates errors. God's sentence-upon-sentence method also pays attention to what 'the word of God' tells us that God preserved, which are the true Biblical meanings of words and the Biblical usage of punctuation. (These two are the components of sentences and do not give us verses.) the 'the word of God' tells us that God preserved punctuation (one jot or one tittle) in Matthew 5:18 and Luke 16:17. And 'the word of God' tells us that God preserved every word when he wrote: Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Deuteronomy 8:3; Matthew 4:4 and Luke 4:4).

The summary of the epistle comes from the summary of each chapter and each chapter summary within that book. Every chapter summary comes from the summary of each sentence within that chapter. And, the sentence summaries come from analysis using the punctuation and true word definitions, as already explained. As a result, we have what God literally had written and see that there are no conflicts even when we consider the smallest part of a sentence compared to the entire Bible book. God is consistent from the start of a Bible book to the end and is consistent in His doctrines and word definitions across the entire Bible. What we have is an integrated whole (single) message, with no errors and no conflicts. This particular book Study is part of a detailed analysis of the entire New Testament which shows this truth.

Other than cults, all claims of errors and conflicts are based upon the New Testament. This Study is part of a series which interprets the preserved word of God using God's way and proving that there are no errors, nor any conflicts, if we obey God and use His way to interpret His word. And, this series concentrates on the New Testament, since that is the basis of these lies about the perfect word of God.

I have read, or at least skimmed, every book which has been written in the last hundred and fifty (150) years and which claims to teach people how to study and understand the word of God. In every case, they use a method which comes from man and do not use God's way (Isaiah 55:8) to study and understand the word of God. And, while there are variations from one man-written method to another man-written method, every one of them ends up with problems. The end result of those problems is that people blame God's perfect word for their own problems and either turn to a man-written 'bible' or skip verses. (By skipping the interpretation of certain verses, they can hide the conflict which their method has produced.)

Now, many people find that the Detail Studies to be overwhelming because they have everything required to prove that there are NO errors in the perfect word of God. This summary level is easier to understand for most people. At the same time, if someone has an argument with what is presented here, the matching Detail Study provides all of the proof required in order to show that what is here matches exactly what God wrote in His word. Again, this is not a matter of my opinion versus their opinion. I have over thirty (30) years’ experience as a professional Systems Analyst with an international reputation for accuracy in how to prove things. And, this series of books are the result of using recognized methods of analysis to prove what God actually wrote. This series does not present a religious opinion. Therefore, a religious opinion, which was arrived at from using wrong methods, is not superior to a true analysis of what God wrote.

People have looked for over twenty (20) years and failed to find any other work that covers everything this series cover. In addition, no one has found any other work which covers the level of detail found in the Detail Studies. Further, the Detail Studies literally have several million Bible references to support the interpretation provided and to show that the perfect word of God is consistent all across it for word definitions and doctrines. Again, no one has found any other work which has this quantity of Bible references supporting what is presented. I do not write this to brag but to inform the reader the depth of study which supports what is presented in this series.

Let any who disagree show their method and the results of their method and try to explain how their method, which produces errors, is greater that God's way which produces no errors and no conflicts.

Overview of Ephesians

Epistle theme: Gospel of Christ: Don't Mix with Doctrinal Error

Click on the following links to jump to a chapter within this study: Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, God.

Other people have written all kinds of commentaries on this epistle. You can find many disagreements between these commentaries. The commentaries that teach doctrinal error ignore the context as they try to justify their doctrine. Such action is motivated by devils and the resulting doctrinal error can bring the judgment of God upon His people instead of the blessings that God wants to give. 1John 4:1 tells us Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.. The commentaries which do base their comments upon what is actually written, with consideration of context and proper methods of interpretation, will agree on doctrine even while presenting different views of that doctrine.

This epistle teaches us detailed practicalities of the gospel of Christ. The epistle to Galatians and the epistle to Colossians also teach the gospel of Christ but they teach it from different perspectives. In addition, the epistle of 2Corinthians teaches us the application of the gospel of Christ. The believers at Colossi did not know what was available to them when they were in Christ. Therefore, they needed instructions. The believers at Ephesus knew what was available to them when they were in Christ, but they were confused by people teaching doctrinal error. Therefore, they needed correction and admonition to drive off the people teaching doctrinal error. The believers at Galatia had been in Christ, but they turned aside to follow doctrinal error. Therefore, they needed to be rebuked and old to repent.

This church was in Asia and the saved Jews from Asia were the people who started the riot which resulted in Paul being arrested and sent to Rome where he was, eventually, beheaded. In addition, Revelation 2:5 tells us that Jesus said to this church: Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. They had left the first works. Paul wrote this epistle to try to correct the cause of that error. They knew the truth but were mixing doctrinal error in with the truth and that is what led to their stopping doing the first works.

Ephesians 4:20-24 are the verses (sentence) with the main practical application of this book. The main part of that sentence, which most people recognize, is that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness. this putting off and putting on is accomplished by the blessings that God the Son gives us through His role of Christ. The main theme of this book is in Christ. as stated in the second sentence (1:3-6). The main message is that those saved people who are truly in Christ will personally put off concerning the former conversation the old man...and...put on the new man, which after God is created in righteousness and true holiness. Those saved people who do not do this thing are not truly in Christ, nor are they true Biblical Christians regardless of what anyone claims.

This epistle was written to these people because, while they knew the gospel of Christ, they had mixed doctrinal error with truth. Thus, they thought that they could 'claim the blessings' while refusing to fulfill God's requirements for receiving the blessings. If the reader seriously considers the two (2) places where our chapter talks about predestination, and realize that we are being told God's plan for us after He saves us, the reader should understand that all of the promises of this epistle are dependent upon our fulfilling God's true predestination, as defined in our chapter.

Thus, we see that we must remain in Christ in order to receive the blessings. God denies those blessings to people who are not in Christ. This is so that in the dispensation of the fullness of times he might gather together in one all things in Christ (1:10). In 1:15, Paul says Wherefore I also, after I heard of your faith in the Lord Jesus (Please see that note for the details). Their faith was in the Lord Jesus, but not in Christ. Therefore, Paul was writing this epistle to tell them of what was available in Christ and how to get it. Revelation 2:4-6 was written to the church at Ephesus. Those who continued in their faith that was in the Lord Jesus, but not in Christ ended up leaving their personal (thy in Revelation 2:4) love. Simply put, we must go beyond our initial profession and initial salvation, that is provided by faith in the Lord Jesus and spiritually mature in our personal relationship that is only available in Christ. Please note the last chapters of this epistle and similar wording in Colossians where Paul switches between Lord and Christ. Please read the notes related to those verses (in the Lord Jesus Christ in Ephesians study) for a more detailed example of what I am saying here.

Christ is the most common name used for our God in this book. Christ is used 43 times. Lord is used 25 times. Jesus is used 20 times, but only once by itself and only once with Lord. God is used 33 times. Father is used 8 times, 6 of which are in reference to Christ. Spirit is used 12 times. This epistle and the epistle to the Colossians are the main explanation of the gospel of Christ which teaches us sanctification and provides spiritual maturity after our initial profession. Many people believe the doctrinal error that all saved have Christ in them. However, this epistle, and other places in the Bible, make it clear that having Christ in us is conditional. Further, if we do not fulfill God's requirements then we do not receive the blessings which are dependent upon our having Christ in us.

Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in this epistle and for promises in other epistles. Promises made during the 'Church Age' always have conditions which we must fulfill in order to receive the promise.

Outline by Sentences.

Chapter 1 :

The Chapter theme is: Everything that we have spiritually is due to the Lord Jesus Christ.

In Chapter 1, Paul starts with listing several things that God has provided in Christ and has denied those things to people who are not in Christ. This is so that in the dispensation of the fullness of times he might gather together in one all things in Christ (1:10). Of course, there would be no purpose for people getting in Christ if God made these blessings available to those people who are not in Christ. God's plan is to reward those who fulfill His requirements by giving them blessings which are denied to those saved people who refuse to fulfill His requirements. In 1:15, Paul says Wherefore I also, after I heard of your faith in the Lord Jesus (Please see that note). Their faith was in the Lord Jesus, but not in Christ. Therefore, Paul was writing this epistle to tell them of what was available in Christ and how to get it. Revelation 2:4-6 was written to the church at Ephesus. Those who continued in their faith that was in the Lord Jesus, but not in Christ ended up leaving their personal (thy in Revelation 2:4) love. Simply put, we must go beyond our initial profession and initial salvation, that is provided by faith in the Lord Jesus and spiritually mature in our personal relationship that is only available in Christ. Please note the last chapters of this epistle and similar wording in Colossians where Paul switches between Lord and Christ. Please read the notes related to those verses (in the Lord Jesus Christ in Ephesians study) for a more detailed example of what I am saying here.

C1-S1 (Verse 1-2): this sentence provides the opening and purpose of this epistle.
1. In the first verse, Paul specifies his God-given authority.
2. Paul limits his letter to those who saved people who are in Christ (saints and faithful in Christ Jesus) because the promises given in this letter are not to all saved.
3. In the second verse, Paul specifies the blessings (Grace and peace) which are given to people who fulfill the requirements of this epistle.
4. Please see the Doctrinal Study called Significant Events in the New Testament about this, and other, promises.
C1-S2 (Verse 3-6): Basic outline of the gospel of Christ.
1. Our sentence starts with the phrase Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. This is the promise of everlasting blessings for saved people who are truly in Christ.
2. Next, our sentence says: According as he hath chosen us in him before the foundation of the world. This means: 'The blessings are given in harmony with our obedience in Christ'.
3. Next, our sentence says: that we should be holy and without blame before him in love. This is why God blesses some saved people. Any saved person who refuses to try to fulfill these requirements can not 'claim' this promise.
4. Next, our sentence says: Having predestinated us unto the adoption of children by Jesus Christ to himself. The people who teach doctrinal error about predestination ignore this phrase. The word predestination means: 'determining the place to end a journey before you start it'. People are adopted so that the adopting parent can teach the child to have the parent's character. So, our phrase tells us that God 'adopted us as His children, and put us in Christ, so that we would receive the character of Christ'.
5. Next, our sentence says: according to the good pleasure of his will. This means: 'our receiving the character of Christ is in harmony with God's will'.
6. Next, our sentence says: To the praise of the glory of his grace. This change in us is only done by God's grace and gives God glory, which results in people praising God.
7. Next, our sentence says: wherein he hath made us accepted in the beloved. This means: 'God has made us accepted in the beloved when (wherein) our changed life brings God glory and praise'.
C1-S3 (Verse 7-12): What we have when we are in Christ.
1. Our sentence starts with the phrase In whom. This means: in Christ.
2. Next, our sentence says: we have redemption through his blood, the forgiveness of sins. This promise is for sins that we do after we become children of God. However, this promise is only given to children of God who are in Christ.
3. Next, our sentence says: according to the riches of his grace. There is no limit to what God's grace can do. However, there is a limit to what God's grace will do because it is according. If we are not in Christ, and receiving God's grace, then we do not receive this promise.
4. Next, our sentence says: Wherein he hath abounded toward us in all wisdom and prudence. Again, the word Wherein means in Christ. If we do not stay in Christ, then we will not receive these promises.
5. Next, our sentence says: Having made known unto us the mystery of his will. People who are not in Christ, wonder (the mystery) what God's will is for their life.
6. Next, our sentence says: according to his good pleasure which he hath purposed in himself. The more that we bring God good pleasure, the better we will understand God's will for our life.
7. Next, our sentence says: That in the dispensation of the fullness of times he might gather together in one all things in Christ. This is one of only four (4) times that the Bible uses any form of the word dispensation and it is the only reference to: the dispensation of times. In addition, this dispensation of times is speaking about the 1,000-years reign of Christ, because it literally says: he might gather together in one all things in Christ, both which are in heaven, and which are on earth. This will not happen before the 1,000-years reign of Christ.
8. Next, our sentence says: even in him. This means: 'only the saved people who are in Christ have the promise to return for the 1,000-years reign of Christ'.
9. Next, our sentence says: In whom also we have obtained an inheritance. This means: 'only the saved people who are in Christ have the promise of everlasting rewards (an inheritance) in Heaven'.
10. Next, our sentence says: being predestinated according to the purpose of him who worketh all things after the counsel of his own will. God set the end of our life (being predestinated) to have these promises which are in Christ. However, God also gave us a free will and even the saved can refuse this predestination. Therefore, in order to receive these promises, we must be in harmony (according) to the purpose of God's will. This is the second time that Paul uses the word predestinated in this chapter. When we consider the two sentences together, we see that the purpose of God's will is that we become children of God and receive the character of God. In addition, when considered with the prior phrase, we see that we have obtained an inheritance because we (being) have fulfilled the purpose of him who worketh all things after the counsel of his own will.
11. Next, our sentence says: That we should be to the praise of his glory, who first trusted in Christ. That is: the purpose of God's will is that we produce praise of his glory.
12. Next, our sentence says: the praise of his glory because we first trusted in Christ.
C1-S4 (Verse 13-14): they trusted in Christ AFTER their initial salvation.
1. Our sentence starts with the phrase In whom ye also trusted. The word whom is referencing Christ, as specified in the prior sentences. Our sentence literally tells us that they each personally had heard the word of truth, the gospel of your salvation, and then, after (that), they trusted.
2. Next, our sentence says: in whom also after that ye believed, ye were sealed with that holy Spirit of promise. We are promised eternal security (sealed with that holy Spirit of promise) because the word sealed means: 'legally marked as belonging to God' and no person nor devil can break God's seal.
3. Next, our sentence says: Which is the earnest of our inheritance. The word earnest means: 'down payment'. It is said to be like an engagement ring which promises marriage. What we are promised in Heaven is far more that what we have now with the indwelling Holy Spirit.
4. Please see the Doctrinal Study called Significant Events in the New Testament about this, and other, promises.
5. Next, our sentence says: until the redemption of the purchased possession. Our redemption is not complete until we receive our new incorruptible body. Please see the Message called: Body, Soul and Spirit Salvation for more details.
6. Next, our sentence says: unto the praise of his glory. This means: 'Our full salvation is to display God's glory and should result in praise to God'.
C1-S5 (Verse 15-23): the conclusion of the actions described in Chapter 1.
1. Our sentence starts with the a phrase which tells us that Paul prayed for them non-stop. People who are truly in Christ can expect others to pray for them.
2. Next, our sentence tells us the specifics that Paul prayed for. He prayed that we would receive knowledge, wisdom and understanding of things now and of our everlasting rewards. These are all things that we can expect God to give us if we stay in Christ.
3. Next, our sentence tells us the reward that God the Father gave to Jesus Christ because of the sacrifice and service which he gave. That is why we get everything spiritual through Jesus Christ.

Chapter 2 :

The Chapter theme is: Everything that you have spiritually is due to Christ and not to keeping religious rules.

Chapter 2 starts applying the precepts, from Chapter 1, to our personal lives. This application starts with stating what our personal salvation really involved. The Ephesians, like many people today, did not realize that true Biblical salvation involves an ongoing personal relationship with God through Christ. They thought their faith in the Lord Jesus was sufficient. That is: they thought that obeying religious rules, in the flesh, which were originally from the Lord Jesus was sufficient. However, God requires us to mature spiritually, through Christ, in addition to our obedience. God is a Spirit and requires a spiritual relationship with His children. A fleshly obedience to religious rules has never been sufficient.

Paul starts Chapter 2 with the phrase And you hath he quickened. Quickened is 'being made spiritually alive and responsive to the Spirit of God in our physical life'. (Please see the note for 8:11 which has links to every verse which use any form of quicken and provides a note on how the word is used in each verse.) Paul goes on to tell of the differences between being dead in sins and being quickened. He goes on to tell us how our change in status changes how God and others (people, spiritual beings, etc) deal with us. Where Chapter 1 told us the spiritual precepts which are the basis of the rest of this epistle, Chapter 2 starts applying those precepts to our personal lives. The explanation of this application starts with what our personal salvation really involves. (That is what the first four (4) sentences / first ten (10) verses tells us). Then our chapter explains the results (wherefore) of that truth starting in 2:11. Then Paul finishes the chapter by telling us what our current status is if we are truly in Christ.

This chapter can be outlined with these points:

We used to live the way that the devil and world and our flesh told us to live. We deserved God's wrath but He gave us grace. (2:1-10)
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. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. (2:8-10)
Remember that in the past you couldn't even claim God's covenant with Abraham while you lived in your flesh. All that you can now claim came through Christ. (2:11-13)
in Christ there is no difference between people when they stand before God. (2:14-18).
We (Jews and Gentiles) are now one habitation of God built on the chief cornerstone of Jesus Christ (2:19-24).

In addition, to the sentence summaries below, please see the couple of outlines which are at the start of the detailed notes for this chapter.

C2-S1 (Verse 1-3): What we were like before being saved.
1. Our sentence starts with the phrase And you hath he quickened. First, our chapter is added to Chapter 1 by starting with the word: And. The prior chapter told us God's plan. This chapter is adding how we get in on God's plan so that we can receive God's blessings. And, the first of those blessings is that God has quickened us ('made us spiritually alive').
2. Next, our sentence says: who were dead in trespasses and sins. This was our condition when we were lost.
3. Next, our sentence says: 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. This describes what controlled our lost life.
4. Next, our sentence says: 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. This describes how we lived as lost people.
5. Next, our sentence says: and were by nature the children of wrath, even as others. Our nature earned God's wrath, just as much as people who end up in Hell.
C2-S2 (Verse 4-7): What God did when He saved us and why.
1. Our sentence starts with the word: But. This means our sentence is dealing with the same subject as the prior sentence while going in a different direction. We earned Hell, but God turned us to salvation.
2. Next, our sentence says: God. He is the only source of true salvation. Only God can change the inner person.
3. Next, our sentence says: who is rich in mercy, for his great love wherewith he loved us. God gives us mercy because of His love and for no other reason We can nor earn true mercy.
4. Next, our sentence says: Even when we were dead in sins. Anyone who is dead can not act alive. The lost person can do nothing to affect his spiritual condition. It is as reasonable to claim that a rock can reproduce itself as it is to claim that the lost person can do anything spiritual.
5. Next, our sentence says: hath quickened us tgether with Christ. God made us spiritually alive (quickened us) with Christ. There is no other way to become spiritually alive.
6. Next, our sentence says: by grace ye are saved. We did not earn salvation.
7. Next, our sentence says: And hath raised us up together, and made us sit together in heavenly places in Christ Jesus
  1. God raised us up with Christ and not separate.
  2. The truly saved have their spirit in heaven right now (made us sit together in heavenly places).
  3. The phrase in Christ Jesus means: 'in our ongoing relationship with Christ Jesus'. Our spirit is in Heaven but we will get no benefits from it unless we do our part to maintain our ongoing relationship with Christ Jesus. Please see the detail note for the explanation of this truth.
8. Next, our sentence says: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. This is why God saved us. It is to prove that His character is different from Satan's character. However, since His grace is demonstrated through Christ Jesus, we receive increased grace in proportion to how much we mature spiritually through Christ Jesus.
C2-S3 (Verse 8-9): the first reason why God will get evidence of His grace. We did nothing to be saved.
1. Our sentence starts with the word: For. This means: 'Here's why to prior sentences are true'.
2. Next, our sentence says: by grace are ye saved through faith; and that not of yourselves. This means: 'You did nothing to cause your salvation'. God uses the physical to teach the spiritual. Being saved is called: being born again. Life starts at conception. You did nothing to cause your physical conception. likewise, you did nothing to cause your spiritual conception.
3. Next, our sentence says: it is the gift of God. . You do not earn a gift.
4. Next, our sentence says: Not of works, lest any man should boast. This means: 'No one is going to boast in Heaven how their salvation was dependent upon them'.
C2-S4 (Verse 10): the second reason why God will get evidence of His grace. Our changed life is evidence of His grace working in us.
1. Our sentence starts with the word: For. This means: 'Here's why to prior sentences are true'.
2. Next, our sentence says: by grace are ye saved through faith. This is not 'by faith' but is through faith.
3. Next, our sentence says: and that not of yourselves. True Biblical salvation puts 'God's life in us'. Only God can give us God's life. Just as you had nothing to do with your physical conception, you had nothing to do with your spiritual conception. Yes, you had to accept God's offer because you have a free will. However, your acceptance was not a spiritual act. It could not be because you were dead and could not act spiritually. Your acceptance was done in the physical world and was separate from your actual spiritual conception.
4. Next, our sentence says: it is the gift of God. You can not earn a true gift.
5. Next, our sentence says: Not of works, lest any man should boast. See Romans 11:6 about the difference between grace and works.
C2-S5 (Verse 11-13): the results of true Biblical salvation.
1. Our sentence starts with the word: Wherefore. This means: 'Wherever you look in the future'.
2. Next, our sentence says: remember, that ye being in time past Gentiles in the flesh. This means: 'remember that you didn't know anything about how to be saved'.
3. Next, our sentence says: who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands. . This means: 'the Jews looked down on you instead of telling you how to be saved'.
4. Next, our sentence says: 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. This means: 'you had absolutely no way of finding out how to be saved'. (no hope).
5. Next, our sentence says: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. This means: 'But now, your life and future are totally different'.
6. Please see the Doctrinal Study called Significant Events in the New Testament about this, and other, promises.
C2-S6 (Verse 14-17): Here is why and how Christ makes it possible for us to draw nigh to God.
1. Our sentence starts with the : For he is our peace. This means: 'Christ is Who reconciled us to God'.
2. Next, our sentence says: who hath made both one, and hath broken down the middle wall of partition between us. This means: 'Christ removed the barrier between Jews and Gentiles'.
3. Next, our sentence says: Having abolished in his flesh the enmity, even the law of commandments contained in ordinances. This means: 'Christ removed all of the religious laws'.
4. Next, our sentence says: for to make in himself of twain one new man, so making peace. This means: 'Christ brought religious peace between all truly saved people'.
5. Next, our sentence says: And that he might reconcile both unto God in one body by the cross. This means: 'Christ brought true peace between the saved and God the Father'.
6. Next, our sentence says: having slain the enmity thereby. This means: 'Christ removed every reason for bad feelings'.
7. Next, our sentence says: And came and preached peace to you which were afar off, and to them that were nigh. This means: 'Christ sent the message of peace to everyone'.
C2-S7 (Verse 18): All access to God the Father is only through Christ.
C2-S8 (Verse 19-22): We are now being built into an holy temple in the Lord.
1. Our sentence starts with the : Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God. This means: 'Christ gave us all the same spiritual citizenship'.
2. Next, our sentence says: And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone. This means: 'All true doctrine comes from Jesus Christ. He is Who speaks through the apostles and provides the scriptural basis for our belief'.
3. Next, our sentence says: In whom all the building fitly framed together groweth unto an holy temple in the Lord. This means: 'God lives in us and commands us how to live in this world as His holy temple'.
4. Next, our sentence says: In whom ye also are builded together for an habitation of God through the Spirit. This means: 'God does all of this through His indwelling Holy Spirit'.

Chapter 3 :

The Chapter theme is: Paul's role in our salvation.

In Chapter 3, Paul starts out telling us how God gave Paul a special position and the task of bringing the gospel to us Gentiles and that others who claim to have a different message don't have their authority from God. Part of Paul's evidence is the suffering that he suffered because he had to deliver the message in spite of any suffering. These false 'messengers ' aren't from God because they quit when the suffering starts. Then in 3:16-21 Paul tells us why he willingly suffered to bring us God's message, which is for our good and to fulfill God's plan.

God made Paul a prisoner of Jesus Christ for you Gentiles. God took over Paul's life and kept him bound to the gospel so that Gentiles should be fellowheirs (3:1-6).
God gave Paul special wisdom and understanding to pass along to the Gentiles. this wisdom and understanding God hid from men and angels until the right time: a time that would make the wisdom and understanding to be in Christ Jesus our Lord (3:8-12).
In whom we have boldness and access with confidence by the faith of him (3:12).
Wherefore I desire.. that you faint not at Paul's physical problems but Paul prays for God to strengthen the inner man and that we would have love and comprehension of all that God provides in Christ. ...that ye may be filled with all of the fullness of God (3:13-19).
Praise God for His exceeding abundant work in our lives. this work isn't giving us physical things but strength to the inner man (3:20-21).

In addition, to the sentence summaries below, please see the couple of outlines which are at the start of the detailed notes for this chapter.

C3-S1 (Verse 1-7): Paul's authority in the gospel.
1. Our sentence starts with the phrase For this cause. This means: 'This is why Paul was given his role as apostle to the Gentiles'.
2. Next, our sentence says: I Paul, the prisoner of Jesus Christ for you Gentiles. At times Paul called himself: the apostle of Jesus Christ, the servant of Jesus Christ, and the minister of Jesus Christ. In all of those roles, Paul delivered the message from Jesus Christ and not his own message nor the message of religion.
3. Next, our sentence says: If ye have heard of the dispensation of the grace of God which is given me to youward. This is one of only four (4) times when the Bible uses the word dispensation. God used Paul to dispense His grace to us. A true minister of Jesus Christ concentrates on dispensing God's grace and not on taking care of his own fleshly desires.
4. Next, our sentence says: How that by revelation he made known unto me the mystery. This means: 'This is a truth which God hid until God revealed it to Paul'.
5. Next, our sentence says: (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ). This means: 'God revealed this truth to Paul and he did not get it any other way'.
6. Next, our sentence says: 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. This means: 'This is a New Testament revelation'.
7. Next, our sentence says: That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel. This means: 'Here is what was revealed'.
8. Next, our sentence says: Whereof I was made a minister. This means: 'Paul was given the job of spreading this revelation'.
9. Next, our sentence says: according to the gift of the grace of God given unto me by the effectual working of his power. This means: 'Paul was used by God to work miracles (the effectual working of his power). That evidence proved that the message that God sent through Paul was truly from God.'.
10. Please see the Doctrinal Study called Significant Events in the New Testament about this, and other, promises.
C3-S2 (Verse 8-12): the qualifications that meet God's requirements.
1. Our sentence starts with the phrase Unto me, who am less than the least of all saints, is this grace given. God uses humble people and not the proud.
2. Next, our sentence says: that I should preach among the Gentiles the unsearchable riches of Christ. This means: 'This was the basic purpose of Paul's apostleship'.
3. Next, our sentence says: and to make all men see what is the fellowship of the mystery. This means: 'God wants all saved people to have a common fellowship'.
4. Next, our sentence says: which from the beginning of the world hath been hid in God. This means: 'God is Who hid this truth. This supports the doctrine of Progressive Revelation'.
5. Next, our sentence says: who created all things by Jesus Christ. This means: 'Jesus Christ has the power of creation'.
6. Next, our sentence says: To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God. This means: 'God wants to use the church to reveal His wisdom to all other Heavenly beings'.
7. Next, our sentence says: According to the eternal purpose which he purposed in Christ Jesus our Lord. This means: 'This was God the Father's purpose in having Christ Jesus become our personal Lord'.
8. Next, our sentence says: In whom we have boldness and access with confidence by the faith of him. This means: 'The faith which belongs to Christ Jesus our Lord is what gives us boldness and access to God the Father with confidence'.
C3-S3 (Verse 13): tells us to not be upset when people have to suffer in order to bring God's truth to you because their willingness to suffer is evidence that their message is true and that they expect God to reward them for their suffering and service.
C3-S4 (Verse 14-19): Paul sought to fulfill the ministry that God gave him.
1. Our sentence starts with the phrase For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the whole family in heaven and earth is named. This means: 'Paul humbled himself and worshipped God the Father of our Lord Jesus Christ as the most powerful being anywhere'.
2. Next, our sentence tells us that Paul prayed for us to have certain specific blessings from God (That he would grant you, according to the riches of his glory). They were:
  1. to be strengthened with might by his Spirit in the inner man.
  2. That Christ may dwell in your hearts by faith.
  3. that ye, (are) rooted and grounded in love.
  4. that ye, May be able to comprehend with all saints what is the breadth, and length, and depth, and height (of Christ's love).
  5. that ye, know the love of Christ, which passeth knowledge.
  6. that ye, might be filled with all the fullness of God.
C3-S5 (Verse 20-21): God is due glory in the church when He is able to work through Christ Jesus.
1. Our sentence starts with the word: Now. This means: 'After you understand what was said prior to this sentence'.
2. Next, our sentence says: unto him that is able to do exceeding abundantly above all that we ask or think,. This means: 'Realize that God's power is beyond our comprehension'.
3. Next, our sentence says: according to the power that worketh in us. This means: 'We are to give God glory in proportion to how much God's power that worketh in us'.
4. Next, our sentence says: Unto him be glory in the church by Christ Jesus. This means: 'We are to let Christ Jesus cause us to mature spiritually so that he can work through our life to give God glory in the church'.
5. Next, our sentence says: throughout all ages, world without end. This means: 'Our changed lives are to bring God glory throughout all ages and on into eternity'.
C3-S6 (Verse 21): says: Amen. This doubles the prior sentence and makes it something that all saved are required to believe.

Chapter 4 :

The Chapter theme is: Paul's message from the Lord.

In Chapter 4, Paul starts the practical application of the gospel of Christ with I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called. in this chapter Paul tells us that God gave different people different spiritual gifts so that they can do different jobs but that all are supposed to work together for the good of all.

Now that Paul has provided all of the spiritual background and considerations (in the first three chapters), he starts the practical application (in the last three chapters) with I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called. Anyone who claims that Christianity is all spiritual and that there is no practical application is a liar or fool and God doesn't want His people to be either. in this chapter Paul tells us that God gave different people different talents so that they can do different jobs but that all are supposed to work together for the good of all. He starts out telling us that we are one and he tells us that Christ is the head and warns us that we are going to face judgment by the Lord (4:17) unless we walk not as other Gentiles walk. That is, we are not to be selfish and divided or motivated by fleshly sins.

A quick outline of this chapter is:

How to walk worthy of the vocation given by God (4:1-7).
There is only One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all (4:5-6).
Christ provided for the needs of the church by giving positions in the church to take care of the needs. Each of us are to do our own job to edify the whole church. (4:8-16).
Put off walking like the world and walk as you have learned to do in Christ by the teaching of the Spirit (4:17-24).
Specific changes to make: stop lying, stealing, etc. Start speaking in love, etc (4:25-32).
And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you (4:32).

The Sentence summaries are:

C4-S1 (Verse 1-3): Rules that apply to all saved.
1. Our sentence starts with the : I therefore, the prisoner of the Lord. This epistle is one of the so-called 'Prison Epistles' because, according to history, Paul wrote it from the Roman prison. Here we read that Paul says that the Lord did this. It is my personal belief that that the Lord did this to force Paul to write these epistles when Paul would have rather visited and taught in person. Thus, we see that sometimes, the Lord does things that we don't like for His own reasons. And, when we consider this truth, the rest of this sentence gives us a better understanding of Paul's character when we consider that he knew his condition and, yet, told us to act as he writes in this sentence.
2. Next, our sentence says: beseech you that ye walk worthy of the vocation wherewith ye are called. Lots of people want to be the pastor or some other leader. Few want to be the lowly servant. Yet, we are told to accept where the Lord put us and do the best that we can to serve the Lord at the place where He put us.
3. Next, our sentence tells us the attitude to keep when it says: With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace. Consider that Paul was in prison because saved people in the Jerusalem objected to God using Paul to correct their doctrinal error. With that in mind, consider our commandments.
C4-S2 (Verse 4-6): God's unity makes us all one.
1. Our sentence starts with the phrase There is one body. This speaks of the local church.
2. Next, our sentence says: and one Spirit. This is God's Holy Spirit Who does not give different people in the church opposing commands.
3. Next, our sentence says: even as ye are called in one hope of your calling. This means: 'each and every one of us are personally called to do our part to fulfill the single purpose of the local church'.
4. Next, our sentence says: One Lord. This means: 'There is only one set of laws for everyone and they all come from the single Lord Who never changes. In addition, He will judge each of us personally for how we obey His commands and if we oppose His commands'. There can not be opposing purposes in the local church if we are all obeying the one Lord.
5. Next, our sentence says: one faith. There is only one true interpretation of the true word of God. Therefore, we can not be disagreeing over things of faith if we are submitting to the one faith. Yes, there can be differences between the many applications, but not over basic doctrines of the one faith.
6. Next, our sentence says: one baptism. We are all to be 'identified' with the one true God. We are to let our life show the holiness and righteousness of God the Father, the sacrifice and service of God the Son and the ongoing personal relationship with God which is maintained by God the Holy Ghost.
7. Next, our sentence says: One God and Father of all. We can not have different gods telling us to do different things. Also, we can not express any form of hate towards and of the children of God the Father.
8. Next, our sentence says: who is above all, and through all, and in you all. The truly saved will submit to the indwelling Holy Spirit or God will, eventually, kill them.
C4-S3 (Verse 7): the amount of grace which we receive is dependent upon how much we let Christ control our life. Our sentence says: But unto every one of us is given grace according to the measure of the gift of Christ. The word according means: 'in harmony with'. The word measure means: 'how much'. The amount and type of grace, that we receive, is based upon how much the gift of Christ is used in our life to accomplish the purpose of Christ.
C4-S4 (Verse 8): is quoting a truth from Psalms 68:18.
1. That Psalm is telling us about blessings which we receive from God even while we are rebellious.
2. Paul is quoting this Psalm to tell us that God has fulfilled this prophecy in our lives. And, since God has fulfilled this prophecy in spite of all of the devils who were fighting against God, God has proven that He is more powerful than all other beings combined. Therefore, we need to submit to God and stop listening to beings who oppose God.
3. In addition, we are told that He gave gifts unto men. Therefore, our thanks, for the spiritual gifts, are due to Jesus Christ and to no other being.
C4-S5 (Verse 9): Christ descended before He ascended. This verse is continuing the quote and reminding us that no one went to Heaven before Jesus Christ went to Hell and paid for all of our sins. (The phrase the lower parts of the earth is speaking about Hell and Paradise.) therefore, we owe Him, and no other human person, for not suffering for our own sins. We are to submit to Him and no other person nor any philosophy nor any religion.
C4-S6 (Verse 10): Christ went far above all heavens after He descended. This verse is continuing the quote and telling us that Jesus Christ went far above our atmosphere and the place of the stars into God's home. He took all of the Old Testament saints from paradise to Heaven so that He would be Lord of all (that he might fill all things).
C4-S7 (Verse 11-16): What Jesus Christ gave to the church. Where the prior sentences were speaking about what Jesus Christ did for the Old Testament saints, this sentence tells us what He did for us in the New Testament. And, starting in our next sentence, Paul tells us the proper application of these truths.
1. Our sentence starts with the phrase And he gave some. This is what Jesus Christ gave to some local churches. He did not give the same to all local churches. Therefore, each local church is to thank God for the gifts that they were given. In addition, our sentence details different roles that men are given, to help the church, before our sentence tells us the purpose of these spiritual gifts. These roles are:
  1. The first role is: apostles. Only the early churches were given men in this role. Please see the detail Study, and the Word Study, for the true doctrine of this church office.
  2. Next, our sentence says: and some, prophets. The true job of a prophet is to tell God's people what the Lord literally said. Today, that is the single interpretation and is different from most preachers who actually give people the many applications.
  3. Next, our sentence says: and some, evangelists. These men travel to different places and different groups and deliver certain specific doctrines such as how the lost are to be Biblically saved.
  4. Next, our sentence says: and some, pastors and teachers. Many people erroneously teach that these are two different men. However, the punctuation, and structure of our sentence, make it clear that this is one man with two different roles. And, any so-called pastor, who is not also a teacher, was not given by God but was chosen by men.
2. Next, our sentence tells us why Jesus Christ gives these men, who are spiritual gifts, to local churches. Our sentence says:
  1. For the perfecting of the saints. This is this is causing the children of God to spiritually mature into spiritual adults that God can send anywhere and expect them to do the work of His kingdom even if they do not have some human over them.
  2. for the work of the ministry. This is the children of God are to do the work of the ministry, such as soul winning. The pastor-teacher is to teach them how to do the work, and to supervise the work in the local church, but the work is to be done by the children of God.
  3. for the edifying of the body of Christ. This is spiritually lifting up God's children as they mature spiritually (what Christ does).
3. Next, our sentence tells us the results that God expects from the local church. Our sentence says:
  1. Till we all come in the unity of the faith. All of the local church members are to believe the same basic truths which are in the word of God even if there are differences of opinion about the many applications.
  2. and of the knowledge of the Son of God. This is knowing the character of the Son of God, which we are supposed to be also making our basic character.
  3. unto a perfect man, unto the measure of the stature of the fullness of Christ. This is this is the description of a true Biblical saint.
4. Next, our sentence tells us the changed life that God expects from the local church. Our sentence says:
  1. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine. Every spiritually mature church member should be able to refute doctrinal error and reject doctrinal error.
  2. by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. Every spiritually mature church member should be able to spot the deceptive ways of ministers of Satan and be able to protect the local church from those deceptions.
  3. But speaking the truth in love, may grow up into him in all things, which is the head, even Christ. This is how God expects spiritually mature children of God to act. Until someone's life displays Christ, they have not truly grown up.
  4. From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. This tells us that Christ is Who makes all of the people in the body of Christ work together, according to His plan, and that Christ is Who tells us who to work so that the entire body of Christ is benefited.
C4-S8 (Verse 17-19): the commandment that will be used to judge us on based upon truth just revealed.
1. Our sentence starts with the phrase This I say therefore, and testify in the Lord. This means that our sentence is a conclusion of the prior and that this conclusion comes from the Lord. Therefore, we will be judged for how well we accept, and obey, this conclusion.
2. Next, our sentence says: that ye henceforth walk not as other Gentiles walk. This means: 'we are to stop doing the little repeated things of life which match the actions of lost people'. God did a lot to change our life, as explained in the prior sentences. Forus to continue to live as lost people, after we accepted God's salvation, is to prove that God wasted His salvation on us.
3. Next, our sentence tells us the evidences that someone is living like lost people. Our sentence says that the lost are:
  1. in the vanity of their mind. This means that the lost are full of pride and think that they are more important than they truly are.
  2. Having the understanding darkened. This means that the lost base their understanding on all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life (1John 2:16).
  3. being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart. This means that the lost do not know what the word of God says and they reject the truth from the word of God because of the blindness of their heart.
  4. being past feeling have given themselves over unto lasciviousness. This means that the lost only care for fulfilling lusts of the flesh and care nothing for the feelings of God for the lost people who are heading to Hell.
  5. to work all uncleanness with greediness. This means that the lost are doing all that they can (with greediness) to work all uncleanness. They are seeking fulfillments of sin and not of God.
C4-S9 (Verse 20-24): What Jesus Christ teaches us which is different from what the lost sin-filled world teaches.
1. Our sentence starts with the phrase But ye have not so learned Christ. This means: 'The spiritual maturity which Christ teaches is totally different'.
2. Next, our sentence says: If so be that ye have heard him, and have been taught by him. This means: 'It you personally have truly heard Christ and have personally been taught by Christ, then you must know the true difference'.
3. Next, our sentence says: as the truth is in Jesus. This means that: 'Jesus shows us how to live in our flesh and please God'. Please see the Doctrinal Study called What Did Jesus Do? for more details on this truth.
4. Next, our sentence says: That ye put off concerning the former conversation the old man. This means: 'The inner person is to take off the former lifestyle just like we take off dirty clothes'. Please see the detailed note about the phrases: put off and put on.
5. Next, our sentence says: which is corrupt according to the deceitful lusts. This is why we want to put off the old lifestyle and have nothing further to do with it.
6. Next, our sentence says: And be renewed in the spirit of your mind. This is added to the prior, which means that it comes after we do the prior. we can not renew the spirit of our mind, with the mind of Christ, until after we get rid of wrong thinking.
7. Next, our sentence says: And that ye put on the new man. This is added (done after) we personally put off concerning the former conversation the old man.
8. Next, our sentence says: which after God is created in righteousness and true holiness. This tells us why we want to, personally, put on the new man.
C4-S10 (Verse 25): Give your neighbor the truth that you would want.
1. Our sentence starts with the word: Wherefore, which means that this sentence is a concluding action based upon the prior sentence.
2. Next, our sentence says: putting away lying, speak every man truth with his neighbour. Since Jesus said: Jesus saith unto him, I am the way, the truth, and the life (John 14:6), it should be obvious that anyone who is lying is not following Jesus Christ.
3. Next, our sentence says: for we are members one of another. Since we are all part of the same body of Christ, such actions hurt the church and end up hurting ourselves.
C4-S11 (Verse 26-27): How to deal with anger.
1. Our sentence starts with the phrase Be ye angry, and sin not. We can't stop ourselves from having instant anger at certain things. Even Jesus got angry. It is not the anger, but our reaction to it, which can be sin.
2. Next, our sentence says: let not the sun go down upon your wrath. When we have extreme anger (wrath) we need to go to God for help dealing with it immediately. Not doing so can affect out sleep, affect our health and even lead to an early death.
3. Next, our sentence says: Neither give place to the devil. Quite often, the true source of anger is the devil. The devil uses people to make us angry. We need to remember that those people are not our enemy, but the devil is.
C4-S12 (Verse 28): Be an honest and productive member of society.
1. Our sentence starts with the : Let him that stole steal no more. A thief will not bring glory to God. In addition, most thieves would make a good living if they put as much effort into an honest job as they put into stealing and getting away.
2. Next, our sentence says: but rather let him labour, working with his hands the thing which is good. This is what the thief is to do instead.
3. Next, our sentence says: that he may have to give to him that needeth. This is why. And, when he has repaid society for some of the evil that he has done, he will feel better about himself.
C4-S13 (Verse 29): Control your tongue.
1. Our sentence starts with the phrase Let no corrupt communication proceed out of your mouth. This is what is commonly called 'swearing'. The true Biblical definition of swearing is: 'to make an oath before God'.
2. Next, our sentence says: but that which is good to the use of edifying. This is what we are to say instead.
3. Next, our sentence says: that it may minister grace unto the hearers. This is why we are to say these things.
C4-S14 (Verse 30): Don't cause the Holy Spirit grief.
1. Our sentence starts with the : And grieve not the holy Spirit of God. This is what we are to not do. Do you want to help someone who is constantly giving you grief?
2. Next, our sentence says: whereby ye are sealed unto the day of redemption. Remember that God's Holy Spirit lives in you and can make a significant difference in how many problems that you face on your own.
C4-S15 (Verse 31-32): Let God change the attitudes of your heart.
Our sentence starts with the phrase Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice. This means: 'Get rid of all of these corrupting attitudes'. Please see the detail note for the meaning of these words.
Next, our sentence says: And be ye kind one to another, tenderhearted, forgiving one another. This is what to do instead.
Next, our sentence says: even as God for Christ's sake hath forgiven you. Many preach that this means to forgive everything, no matter what is involved. That teaching is in error. Please see the detail note for more.

In Chapter 5 and 6, Paul tells us how to walk (take small daily steps) in the gospel of Christ. In the beginning of Chapter 5 Paul gives instructions that apply to everyone. Then he gives special instructions to some groups of people within the church. He continues this into the middle of chapter 6. Then in the end of chapter 6 Paul reminds us that we are in a spiritual war. Like any army, there must be order and submitting to those in authority, but it ultimate comes down to individuals being personally prepared. Thus, Paul reminds us of our equipment that God has given to us for this war. Paul reminds each of us to care for what has been given to us personally even if it is the same as what was given to others.

If you remember, back in 1:15, Paul says I heard of your faith in the Lord Jesus. He knew that there would, unfortunately, be some people who would resist abiding in Christ. Therefore, in these chapters, Paul keeps switching back and forth between Lord and Christ. In John 10:10 Jesus said I am come that they might have life, and that they might have it more abundantly. The life more abundantly is what is available to those people who are in Christ (dealing with the Son of God through His role as Christ ). However, for those people who are not willing to be in Christ, Paul says 'here is the minimum required by the Lord to avoid punishment '. Thus, submitting isn't some great goal to be strived towards but is the minimum requirement to avoid punishment by our Lord. To receive rewards, we need to go beyond the minimum and abide in Christ.

Chapter 6 completes the specific instructions to groups within the church and then provides final words to all. The final words of instructions are that our protection is to be strong in the Lord. He provides the whole armour of God which we are to use in the spiritual warfare that we are part of. What a lot of people don't realize is that part of our armour is praying for our spiritual leaders. Paul closes with a blessing of grace. However, that blessing is limited to them that love our Lord Jesus Christ in sincerity.

Ephesians 6 is really a continuation of Ephesians 5, especially the first 10 verses of Ephesians 6. The commandments found in Ephesians 6 assume that the reader understands the context Ephesians 5 where marriage was used to as an example pattern to show the relationship between Christ and the church. Now, we see the pattern repeated in Ephesians 6:1-10, which is the set-up for Paul telling us about our protection that is in obeying our Lord and using the whole armour of God (6:11-20) that we have only when we obey our Lord. Here, we learn that the requirements from the Lord are the minimum to avoid punishment that can happen if He removes His protection. Only when people are willing to receive spiritual maturity and go beyond the minimum requirements of salvation will they receive additional blessings that are available through our personal relationship with Christ. That has been explained all through this epistle. Now the epistle ends with a warning that we are in a spiritual warfare and only those who have been trained by Christ will receive the protection from our Lord. Those saved people who refuse to mature spiritually are in trouble.

God saves us so that He can train us and make us prepared for the spiritual warfare that we can not avoid. Christ trains each of us personally then the Lord arms us and sends us out to fight.

Subject Outline of Chapters 5 and 6:

Walk as Christ did and make your life a sacrifice. Don't get a reputation for a sinful life such as being covetous, or a fornicator, or unclean, etc (5:1-5).
Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience (5:6).
Don't partake in foolish sin but walk in the light (goodness, righteousness and truth), thereby proving what is acceptable unto the Lord (5:7-12).
Reprove the things of darkness and prove the things of light (5:13-14).
See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil (5:15-16).
Be wise and follow God's Spirit. Praise and thank God from your heart. Submit to God ordained authority so that God can cleanse us (5:17-27).
Men ought to love their wives like Christ loved the church. Marriage is a picture of the relationship between Christ and the church (5:28-33).
Instructions to children on how to get the protection and blessings from Christ (6:1-3).
Instructions to fathers on how to get the protection and blessings from Christ (6:4).
Instructions to servants on how to get the protection and blessings from Christ (6:5-8).
Instructions to masters on how to get the protection and blessings from Christ (6:9).
Strength in the Lord comes from the whole armor of God (6:10-20).
Final blessing and closing (6:19-24).

Chapter 5:

The Chapter theme is: Walk and live in a way that displays Christ.

C5-S1 (Verse 1-2): Actions to take based upon changed attitudes.
1. Our sentence starts with the phrase Be ye therefore followers of God. The word therefore means: 'as a result of what came before'. in this case, Paul means as a result of all of the doctrine which he explained in the first four (4) chapters. He gave a lot of effort to explain the difference between the lifestyle of a lost person and what should be the lifestyle of a saved person. Paul explained that God gets glory and we get everlasting rewards only when we have a God-caused change in our lifestyle so that we stop living like a lost person and have the lifestyle of a saved person. That is the basis of this phrase Be ye therefore followers of God.
2. Next, our sentence says: as dear children. The saved are the dear children of God. Therefore, we should act like it.
3. Next, our sentence says: And walk in love, as Christ also hath loved us. Thus, we see that we should follow the example of Christ. And, since our personal relationship with Christ causes spiritual maturity, our ongoing life should show increasing spiritual maturity.
4. Next, our sentence says: and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. Since this is what Christ did, this is also how we should live.
C5-S2 (Verse 3-4): What we should not be known for and what we should always be known for.
1. Our sentence starts with the phrase But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints. These are all physical acts which are motivated by a sinful heart. And, this phrase can be used, symbolically, to represent any similar type of sin.
2. Next, our sentence says: Neither filthiness, nor foolish talking, nor jesting, which are not convenient. Sometimes people deliberately hurt others and claim that it was just one of these things. Sometimes, the hurt is real even if not intended.
3. Next, our sentence says: but rather giving of thanks. We should always be thankful to God and to people used by God to help us.
C5-S3 (Verse 5): Why we should do as commanded in the first two sentences of this chapter.
1. Our sentence says: For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. There is a lot that could be said about these particular sins. However, the important phrase to understand is: the kingdom of Christ and of God. These phrases arte used to represent the character of Christ in us and the character of God in us Some people, mistakenly, believe these phrases mean that the person is lost.
C5-S4 (Verse 6): Warning about ignoring these commands.
1. Our sentence starts with the phrase Let no man deceive you with vain words. vain words are: 'words which sound important and good but which are actually Empty; worthless; having no substance, value or importance.'. These are seductive lies which people believe when they fail to verify claims about blessings from God. That is: people claim that people can receive blessings from God while refusing to fulfill God's requirements for receiving those promises.
2. Next, our sentence says: for because of these things cometh the wrath of God upon the children of disobedience.
  1. The children of disobedience are not the lost, as some claim. The lost are not God's children. The children of disobedience are God's children who refuse to obey. And, our sentence is warning us that many of God's children, who refuse to obey, do so because they were deceive you with vain words.
  2. Next, the word wrath is defined as: 'Violent anger; vehement exasperation; indignation'. Our sentence warns us that God brings His wrath upon t6hose saved people who continue to believe vain words and continue to reject messages warning them of the consequences from their attitudes and actions.
C5-S5 (Verse 7): Don't take part with disobedient people.
C5-S6 (Verse 8-10): Our changed life proves our claims of salvation and sanctification.
1. The First Equivalent Section of our sentence says: For ye were sometimes darkness, but now are ye light in the Lord. While we were lost, we had no way of finding truth (darkness). But, now as saved people, the Lord gives us spiritual understanding (light).
2. Next, the Second, and third, Equivalent Sections tells us what to do because of the truth in the First Equivalent Section.
  1. First, we are told to: walk as children of light. This means having our everyday life display the new man which our prior chapter told us to put on. The phrase children of light means: 'God's children whose life demonstrates that they are led by God's light'.
  2. Next, our sentence says: For the fruit of the Spirit is in all goodness and righteousness and truth. This is another way of saying put on the new man, which after God is created in righteousness and true holiness, as our prior chapter commanded us to do.
  3. Next, our sentence says: Proving what is acceptable unto the Lord. In order to prove something, we have to show that it remains true regardless of circumstances. Our phrase tells us to prove that our changed character is acceptable unto the Lord no matter what circumstances He puts us into.
C5-S7 (Verse 11): Addition to proving what is acceptable unto the Lord.
1. Our sentence starts with the word: And. This means: 'Do this sentence along with the prior sentence'. Leaving out either sentence is like throwing away one side of an addition problem. It changes the answer and makes us children of disobedience.
2. Next, our sentence says: have no fellowship with the unfruitful works of darkness. The works of darkness is what our life was devoted to before we were saved and changed by God. The word fruit means: 'new life'. Living an unchanged life can not bring new spiritual life to others (unfruitful works of darkness). The phrase have no fellowship means: 'Stop doing those things, stop going where those things are done, and stop hanging with people who do those things'.
3. Next, our sentence says: but rather reprove them. The word reprove means: 'To convince of a fault, or to make it manifest'. If you prove to others that their lifestyle will bring them destruction, they will either get truly saved or stop listening to you and tell you to go away. People who claim to do 'lifestyle Witnessing' are disobeying this command because they do not open their mouth and actively reprove the unfruitful works of darkness.
C5-S8 (Verse 12) tells us: Don't even talk about secret sin done by others.
C5-S9 (Verse 13): Wake up and actively obey in order to understand.
1. Our sentence starts with the phrase But all things that are reproved are made manifest by the light. This means: 'The word of God reveals what we are to reprove'. We are to use the word of God, and not own opinion nor the religious traditions of our church, to reprove sin and sinners.
2. Next, our sentence says: for whatsoever doth make manifest is light. The word of God, and our personal testimony of God working in our life after we obey the word of God, will make manifest sin and sinners.
C5-S10 (Verse 14): Wake up and pay attention!
1. Our sentence starts with the phrase Wherefore he saith. This is a reference to verses from Isaiah.
2. Next, our sentence says: Awake thou that sleepest, and arise from the dead. This means: 'stop acting like you are spiritually asleep, or dead, and act like you are spiritually alive'.
3. Next, our sentence says: and Christ shall give thee light. This means that Christ will add (and) light ('spiritual understanding') to those people who are actively engaged with the work of the kingdom of God.
C5-S11 (Verse 15-16): How to walk.
1. Our sentence starts with the phrase See then. This means: 'Make all effort that is required to be positive that you do this'.
2. Next, our sentence says: that ye walk circumspectly, not as fools, but as wise. Our phrase described two opposite ways to walk and how to do one while avoiding the other.
3. the word wise is defined as: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Only God's word teaches us the true way to be wise
4. the word fools is defined as: 'One who is destitute of reason, or the common powers of understanding;'. A fool takes the attitude of: 'I know what I believe, don't confuse me with the facts!'. A fool refuses correction from the word of God.
5. the word circumspectly is defined as: 'adv. Cautiously; with watchfulness every way; with attention to guard against surprise or danger'. The person who refuses to obey warnings from the word of God is not walking circumspectly.
C5-S12 (Verse 17): Understanding the will of the Lord is a result of walking circumspectly. The person who does not understand the will of the Lord is unwise
C5-S13 (Verse 18-21): Five Steps to add to our understanding what the will of the Lord is.
1. Our sentence starts with the phrase And be not drunk with wine, wherein is excess; but be filled with the Spirit.
  1. The word wine is used symbolically for any lust of the flesh which fights against our being filled with God's Holy Spirit.
  2. Next, the phrase wherein is excess, tells us to not go to excess for anything of this world.
  3. Next, the phrase but be filled with the Spirit means: 'instead of doing the prior, let God's Holy Spirit fill all parts of your life'.
2. Next, our sentence says: Speaking to yourselves in psalms and hymns and spiritual songs. This tells us to engage in personal worship. This is one of the best ways to avoid falling for temptations
3. Next, our sentence says: singing and making melody in your heart to the Lord. This means to make up your own songs about how the Lord helps you throughout your day.
4. Next, our sentence says: Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.
5. The phrase Submitting yourselves one to another in the fear of God. We need to recognize that God sends us warnings through other Godly people. This is not talking about submitting to ungodly commands

Before this were instructions to all saved people. Following this are specific instructions for specific types of people.

C5-S14 (Verse 22): the first group to receive special instructions are wives.
1. Our sentence starts with the : Wives, submit yourselves unto your own husbands. This does not mean every male out there like some religions claim.
2. Next, our sentence says: as unto the Lord.
  1. This phrase means: 'In the same way as you would submit to the Lord'. If the husband tells the wife to do something that hurts her, and she submitted because the Lord told her to, then she can expect the Lord to make up for any suffering that she experiences.
  2. In addition, this phrase also means: 'So long as the husband is submitted to the Lord'. When the husband goes against what is ;literally written in at least two places within the word of God, then he is out from under the authority of the Lord and the wife no longer has to submit.
  3. Further, this phrase also means: that the wife is giving her children an example of how to submit to the Lord. Many wife has refused to obey this command and, later in life, keeps crying and praying because her child is lost and refuses to hear the truth of the gospel.
C5-S15 (Verse 23): the husband represents Christ.
1. Our sentence starts with the word: For. This means: 'This sentence is why toe prior sentence is true'.
2. Next, our sentence says: the husband is the head of the wife, even as Christ is the head of the church.
  1. The word even means: 'the two sides of the word have equal weight'. That is: it is just as important for the wife to submit to her husband as it is for the church to submit to Christ. The wife provides a symbolic example to her children just like the church provides a symbolic example to the world.
  2. Next, our phrase says: husband is the head and Christ is the head In both cases the head provides direction but it also is responsible for any failure by the wife / church. That's why Romans 5:12 says, that Adam brought sin into the world.
3. Next, our sentence says: and he is the saviour of the body. The husband is expected to provide for his own wife just like Christ provides for the church.
C5-S16 (Verse 24): Wives are to submit because of the example that they set. Our sentence starts with the word: Therefore. This means that the rest of this sentence provides the conclusion of the prior sentences. Wives are to submit in order to symbolically testify to people around them how that the church is to submit to Christ. In addition, this is a testimony of the changed life which God gives to the truly saved and obedient people. Further, it is a testimony of true Biblical faith that God is the ultimate authority and the ultimate rewarder of His children.

All of the sentences, starting with this one and going to the end of the chapter, are a single unit which needs to be considered together to maintain proper contextual requirements.

C5-S17 (Verse 25-27): the results that Christ expects from His love.
1. Our sentence starts with the phrase Husbands, love your wives, even as Christ also loved the church. This means: 'Husbands can not expect to have a Godly home if they do not learn spiritual maturity from Christ and use it to guide their home'.
2. Next, our sentence says: and gave himself for it. Christ valued the long-term spiritual good of the church above His physical life. Husbands are to have the same value for their wife.
3. Next, our sentence says: That he might sanctify and cleanse it with the washing of water by the word. There is a lot of doctrine in this phrase. However, the basic message is that Christ sacrificed what He did so that He could change the church to make it fit for Heaven. Also, Christ uses the word of God to do the cleansing and does not use other things which the natural man might use.
4. Next, our sentence says: That he might present it to himself a glorious church. This will be at the marriage supper of the Lamb (Revelation 19:9). And, the purpose is that the bride will be glorious.
5. Next, our sentence says: not having spot, or wrinkle, or any such thing. Christ cleanses the church so that the church has no part which would offend in Heaven.
6. Next, our sentence says: but that it should be holy and without blemish. This is the intended spiritual result. Likewise, husbands are supposed to be working to make their wife presentable to God and not to themselves or some other goal.
C5-S18 (Verse 28): says: So ought men to love their wives as their own bodies. The next two sentences explain this statement.
C5-S19 (Verse 28): says: He that loveth his wife loveth himself. Only a fool causes his wife unnecessary grief.
C5-S20 (Verse 29-30): the way we treat our flesh teaches us how God treats His church.
1. Our sentence starts with the phrase For no man ever yet hated his own flesh; but nourisheth and cherisheth it. This is a self-evident truth.
2. Next, our sentence says: even as the Lord the church. This means that God puts an equal importance on loving His church. Only a fool would expect God to love them while they mistreat or ignore God's church.
3. Next, our sentence says: For we are members of his body, of his flesh, and of his bones. Each saved person is supposed to be part of a local body of Christ. The church is how God interacts with this world just like our physical body is how our soul and spirit interact with this physical world.
C5-S21 (Verse 31): Our sentence says: For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
1. Our sentence is a direct reference to Genesis 5:15.
2. The phrase one flesh speaks of goals in life and how to achieve them. This is a meshing of the inner persons and is different from joining bodies.
C5-S22 (Verse 32): A new revelation from God.
1. Our sentence says: This is a great mystery: but I speak concerning Christ and the church. This means: 'The relationship between Christ and the church is pictured by the relationship between a husband and his wife'.
2. No Godly husband exercises the rights of a husband with anyone other than his wife. Likewise, Christ does not deal with the lost. Yes, Christ is Saviour, but everything done through the role of Christ is done only to the saved and done to spiritually mature them.
3. In addition, Christ leaves this world at the 'Rapture' and people go back under the Mosaic law to show that they are truly saved and have a personal relationship with God.
4. Further, this is why the Bible says that all true antichrists are in the world today. That person in Revelation is called the beast because he can not be against (anti) Christ exercising the right of a husband, in this world, when neither Christ, nor the church, are in this physical world.
5. Finally, our sentence says: This is a great mystery because no one knew it before Paul revealed it and many people still base their doctrine on denying this truth. Among other things, such people call the beast, of Revelation, 'The Antichrist'
C5-S23 (Verse 33): Whether you understand the mystery or not, do right.
1. Our sentence starts with the word: Nevertheless. This means: 'Whether you understand the mystery or not'.
2. Next, our sentence says: let every one of you in particular so love his wife even as himself. The prior few sentences explained this command.
3. Next, our sentence says: and the wife see that she reverence her husband. Many people have pointed out that the husband is to love while the wife is to reverence. Please see the detail note for more on this truth.

Chapter 6 :

The Chapter theme is: Walk and live in a way that displays Christ.

C6-S1 (Verse 1): Instructions to children on how to get the protection and blessings from Christ.
1. Our sentence says: Children, obey your parents in the Lord: for this is right. This teaches us to do what God
C6-S2 (Verse 2-3): Scripture to back prior command.
1. Our sentence starts with the phrase Honour thy father and mother. This means: 'Verbally recognize what they have done for you and return help when you can'.
2. Next, our sentence says: which is the first commandment with promise. Please see the Doctrinal Study called Significant Events in the New Testament about this, and other, promises.
3. Next, our sentence says: That it may be well with thee, and thou mayest live long on the earth. This is the promise made in Exodus 20:12 and Deuteronomy 5:16.
C6-S3 (Verse 4): How fathers are to treat children.
1. Our sentence starts with the phrase And, ye fathers. This adds this sentence to the prior sentence. This lets us know that how the fathers treat children has a great effect upon their behavior.
2. Next, our sentence says: provoke not your children to wrath. Yes, fathers do provoke their children but it should be to cause the children to do right.
3. Next, our sentence says: but bring them up in the nurture and admonition of the Lord. This tells us how fathers are to deal with children. If also tells us that the primary focus of how fathers bring up their children is for the children to obey the Lord.
C6-S4 (Verse 5-8): Special instructions to servants.
1. Our sentence starts with the phrase Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ. While there are details in this phrase that could be explained, the main point is that servants are to have the correct attitude and that attitude is as unto Christ. Christ uses the personal relationship between a master and a servant to teach spiritual maturity, which usually is about an attitude adjustment. Therefore, when we don't like how our boss is treating us, we need to consider how an attitude adjustment, on our part, might affect our treatment by the boss.
2. Next, our sentence says: Not with eyeservice, as menpleasers. This means: 'don't just act right when people are looking but act right all of the time. Sometimes people are watching and we don't realize it'.
3. Next, our sentence says: but as the servants of Christ, doing the will of God from the heart. We need to keep the attitude that, while we are there to do a job, our main purpose is to represent God in the way that Christ directs us personally.
4. Next, our sentence says: With good will doing service, as to the Lord, and not to men. This is the attitude to keep.
5. Next, our sentence says: Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. This entire life is a test and we will receive reward or punishment at the judgment seat of Christ based upon how we act and not on what job we have in this life.
C6-S5 (Verse 9): Special instructions to masters.
1. Our sentence starts with the phrase And, ye masters, do the same things unto them. This means: 'It doesn't matter is we are the master or the servant, we are here to serve our Lord God'.
2. Next, our sentence says: forbearing threatening. Threats are the easy way to get people to obey. Showing respect, explaining things and generally treating people like you would want to be treated is God's way.
3. Next, our sentence says: knowing that your Master also is in heaven; neither is there respect of persons with him. this means: 'It does not matter, to God, if we are the master or the servant, we will all be judged the same way and our attitude is what is most important to God'.

Instructions before this were to specific type of people. Now Paul is returning to instructions to all. These are how we protect ourselves in the spiritual war which we are part of.

C6-S6 (Verse 10): Says: Finally, my brethren, be strong in the Lord, and in the power of his might.
1. Our sentence starts with the word: Finally. This sentence is the start of the last set of instructions that Paul will give in this epistle.
2. Next, our sentence says: my brethren. These instructions are not given to the lost nor to the carnal.
3. Next, our sentence says: be strong in the Lord. Jesus said that all power was given unto Him. Therefore, we need to rely upon His power and not our own ability.
4. Next, our sentence says: and in the power of his might. If we don't see Him acting to protect us then we must have faith in Him that he is doing what is best, even when we can't see it.
C6-S7 (Verse 11): says: Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
1. Our sentence starts with the : Put on the whole armour of God. If we don't use what God provides for us then it is our own fault when we are hurt.
2. Next, our sentence says: that ye may be able to stand against the wiles of the devil. Notice that this is not a physical attack but a mental attack.
C6-S8 (Verse 12): Why.
1. Our sentence starts with the word: For. This means: 'This is why we need the whole armour of God'.
2. Next, our sentence says: we wrestle not against flesh and blood. The people that seem to be against us aren't the true source of the attack. If we get rid of them then the devil, who is the true source, will just use someone else.
3. Next, our sentence says: but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. These are different categories of devils. But, regardless of which category we personally are against, they are all devils and are attacking us to hurt God because God loves us.
C6-S9 (Verse 13): How to prepare for spiritual war.
1. Our sentence starts with the word: Wherefore. This means: 'This conclusion applies to all situations'.
2. Next, our sentence says: take unto you the whole armour of God. If we leave off any part of our armor then the devils will attack us there.
3. Next, our sentence says: that ye may be able to withstand in the evil day. This is why we need God's armor.
4. Next, our sentence says: and having done all, to stand. When it seems like God is ignoring our prayers, we need to realize that we are in a test and we need to stand.
C6-S10 (Verse 14-16): Defensive weapons of warfare.
1. Our sentence starts with the phrase Stand therefore. Trust the word of God and don't let anyone move you from what it literally says.
2. Next, our sentence says: having your loins girt about with truth. Your loins are the center of your feelings. People get their feelings hurt due to misunderstandings. Therefore, fine the truth any time that you feel hurt.
3. Next, our sentence says: and having on the breastplate of righteousness. The breastplate protects our heart. If we learn how to do God's righteousness, and are doing it, then we can know in our heart that we are right even when it seems like everyone is against us.
4. Next, our sentence says: And your feet shod with the preparation of the gospel of peace. Our feet are the main tools to use when we go. This is a command to do soul-winning.
5. Next, our sentence says: Above all, taking the shield of faith. True Biblical faith is defined as: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His word'. If you are not acting or not acting in accordance to what you claim then you do not have true Biblical faith, and you prove that you are a liar when you claim otherwise. Our phrase tells us that our true Biblical faith is what protects us from the lies of devils and is what we can use to strike back against those liars. (A shield is also used to strike back.) When we act in true Biblical faith, and receive a true testimony as a result, we can use that testimony to shut the mouths of deniers. They can argue against religion and against the true interpretation of the Bible but they can not dispute a true testimony that has witnesses.
6. Next, our sentence says: wherewith ye shall be able to quench all the fiery darts of the wicked. The fiery darts were designed to get past defenses and cause damage even if they did not kill. Your only protection from spiritual damage is true Biblical faith.
C6-S11 (Verse 17-20): Offensive weapons of warfare.
1. Our sentence starts with the : And take the helmet of salvation. The helmet not only protected the head but it was also often used to give a 'head butt'. We can use the truth of our salvation to protect our thinking. We can also us it to knock down false claims of salvation. Romans 1:3-4 says: Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:. It took God's power to truly save us and to do further miracles in our life. And, Jesus Christ is the only religious figure Who rose from the dead by His own power and proved that He has power over death. He is the only Being Who can truly promise resurrection to others. And, we can use these truths to knock down the false claims of religion.
2. Next, our sentence says: and the sword of the Spirit, which is the word of God. A sword not only deflects attacks by an opponent but it is used to attack and defeat, or kill, that opponent. The word of God is the only thing that will make a devil flee.
3. Next, our sentence says: Praying always with all prayer and supplication in the Spirit.
  1. Notice that our prayers must be in God's Holy Spirit. This means in agreement with God's Holy Spirit. That won't happen if we grieve, or do something similar, to God's Holy Spirit.
  2. Next, we are to be Praying always. People define this as: 'talking with God'. It should be obvious that we can not ignore God while expecting His help.
  3. Next, our phrase says: and supplication. This is 'praying for others'. One pastor said that he found that the best way to get something for his family was to pray that God would give it to someone else.
4. Next, our sentence says: and watching thereunto with all perseverance and supplication for all saints.
  1. In particular, we are to pray for our church leaders (saints) because they have the most attacks from devils.
  2. Next, our phrase says: watching thereunto. This watching is like a soldier guarding other soldiers from sudden and unexpected attacks, which is what the word thereunto is speaking about.
  3. Next, our phrase says: with all perseverance. This means: 'don't give up no matter how useless the prayer seems to be'.
  4. Next, our phrase says: and supplication. This means: 'concentrate on the needs of others'.
  5. Next, our phrase starts with the word: and. After we get all of our spiritual weapons, we need to start actively doing the job given to us.
5. Next, our sentence says: And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel. This is how everyone should pray for their pastor.
6. Next, our sentence says: For which I am an ambassador in bonds. Only true apostles had the authority of an ambassador. And, Paul was in bonds because he was trying to free spiritual captives.
7. Next, our sentence says: that therein I may speak boldly, as I ought to speak. All true messengers from God face intimidation from devils and from their own flesh.
C6-S12 (Verse 21-22): Paul is sending a report to those people who are praying for him.
1. Our sentence starts with the : But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things. Since Paul could not go personally and make a report, he was sending the report by a reliable witness.
2. Next, our sentence says: Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. Paul want to be sure that they knew why Tychicus went to them so that they would treat him properly.
C6-S13 (Verse 23): Promises to those who obey this epistle. Remember that Paul already wrote that he was an ambassador and, therefore, could legally speak for God the Father and the Lord Jesus Christ.
1. Our sentence starts with the phrase Peace be to the brethren. This is not offered to lost people nor to the carnal. If people refuse to join God's side in the spiritual battle, or refuse to be active in the battle, then God has no reason to offer them peace.
2. Next, our sentence says: and love with faith. God's love increases in direct proportion to our level of true Biblical faith. People claim otherwise but have never shown me any Biblical evidence to back their claim. At the same time, I can show many Bible references which teach everlasting rewards given is proportion to the level of sacrifice and service given to God.
3. Next, our sentence says: from God the Father and the Lord Jesus Christ. They are the true source of all blessings.
C6-S14 (Verse 24): Requirement to receive the promises of this epistle.
1. Our sentence says: Grace be with all them that love our Lord Jesus Christ in sincerity. The requirements to receive this grace should be obvious to everyone. People must do the action of love, that action must be directed at the right person (our Lord Jesus Christ) and be done with the right attitude (sincerity).
C6-S15 (Verse 24): says: Amen. The prior sentence is something that all saved are required to believe. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

Ephesians Chapter 1 Summary

links to sentences in this chapter:

C1-S1 (Verse 1-2), C1-S2 (Verse 3-6), C1-S3 (Verse 7-12), C1-S4 (Verse 13-14), C1-S5 (Verse 15-23)'.

The Chapter theme is: Everything that we have spiritually is due to the Lord Jesus Christ.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

The Treasury of Scripture Knowledge provides an outline for this chapter as:

1-2	After the salutation,
3	and thanksgiving for the Ephesians,
4-5	he treats of our election,
6-10	and adoption by grace;
11-12	which is the true and proper fountain of man's salvation.
13-15	And because the height of this mystery cannot be easily attained unto,
16-23	he prays that they may come to the full knowledge and possession thereof in Christ.

Ephesians Chapter 1 Sentence-by-Sentence

C1-S1 (Verse 1-2) Opening and greeting: Who the epistle is fRomans to.

Equivalent Section: the hum and involved in this epistle and the basis of their relationship.

Paul,
an apostle of Jesus Christ by the will of God,
to the saints which are at Ephesus,
and to the faithful in Christ Jesus :.

Equivalent Section: God's offer that is extended through this epistle.

Grace be to you,
and peace,
from God our Father,
and from the Lord Jesus Christ..

Please also see the Message called In Christ Jesus for the application of these verses in the life of the believer.

Quite often Paul will use multiple combinations of the titles for the Son of God in his opening to epistles. Notice that he uses three different combinations in this first sentence. Each link that is built into the division by punctuation (above) goes to a different note in the Lord Jesus Christ Study. Each note explains why Paul used that combination of roles in that part of the sentence. The Lord Jesus Christ Study provides a sentence and context based analysis of every place in the New Testament (about 4,000) that use one of the major names / roles of the Son of God. That study proves that every name, and every combination of names, were deliberately chosen by God for where they are used and that there is a definite doctrinal difference between the use of each nameans the use of each combination of names. Therefore, it is doctrinal error to use Jesus where the Bible uses Christ or to do any other similar type of switching. It is even doctrinal error to not recognize the Biblical distinction between where Jesus Christ and Christ Jesus are used. In addition, to the notes for this sentence (in the Lord Jesus Christ Study), please see the general note for each title which is just above the notes reached by these links. (Click one of the links above then [Page Up].). Those notes deal with the specific usage of these titles within this epistle. In addition, those general notes provide links to an Overview of each title and to the verses document which provides additional links to notes on every place that the Bible uses each of these combinations of names.

We see the difference in the doctrinal use of various titles within the first section of this opening sentence where Paul uses two different combinations of titles. First, Paul said that he was an apostle of Jesus Christ by the will of God. God the Father pl and how things will be done and the Son of God does them (John 5:30). in this phrase Paul uses Jesus Christ for several reasons. The first is that Jesus Christ was the most commonly used title for the Son of God among saved of that day. Therefore, using this title was the clearest way of claiming his own authority as an apostle of Jesus Christ. Further, by adding in by the will of God, Paul was making it clear that anyone who disputed his authority had to dispute two members of the Trinity. So the first reason that Paul uses Jesus Christ is to establish his authority as an apostle.

Please see the note for this sentence within the Word Study on Apostle for the use of this word within the Bible. As shown within that Study, several other places ((for example please see the note for Galatians 2:8) give a direct tie between the office and authority of an apostle and right to doctrinally tell people what the gospel is. This epistle, along with Galatians, Colossians and others, tell us details of the Gospel of Your Salvation. Thus, Paul opens this epistle with a statement of his office and authority (as an apostle) and of his intent to fulfill that role within this epistle.

The second reason that Paul uses Jesus Christ is to fulfill his role as an apostle. He was to represent Jesus Christ in presenting the Gospel of Your Salvation. As shown in many notes of the Lord Jesus Christ Study, many places in the Bible tell us that true salvation is an ongoing personal relationship with God. It is not just a one-time religious act of 'saying a prayer to Jesus'. The Bible makes a doctrinal distinction between the blood of Jesus and the blood of Christ. It also makes a doctrinal distinction between the Gospel of Your Salvation. (Jesus) and the gospel of Christ (sanctification after initial profession). As an apostle of Jesus Christ, Paul presented all of these doctrinal concepts. In particular, this epistle, the epistle to the Colossians and the epistle to the Galatians present the gospel of Christ in the clearest fashion. While there are more reasons that could be stated as to why Paul used Jesus Christ in this phrase, we will stick to these two reasons while exploring this epistle.

In the last phrase of the first section of this sentence, Paul says that this epistle is written to the faithful in Christ Jesus. Here we see the doctrinal difference between the use of Jesus Christ and the use of Christ Jesus. Every place that the Bible uses Christ Jesus, it is telling us about blessings that only saved people receive (Jesus), but which also require God the Son's maturing us (Christ) and where the emphasis is on the maturing since our profession. (Click here for all of the verses that use Christ Jesus and here for the Summary on the name / role of Christ Jesus.) therefore, Paul is opening his epistle which has the gospel of Christ by saying that he is writing to people ( to the faithful in Christ Jesus) who have spiritually matured enough to be able to handle the message that he is delivering to them.

Notice that the phrase and to the faithful in Christ Jesus is added unto (with an and) the phrase to the saints which are at Ephesus. All people who are saved during the church age are called saints. The world's concept of a saint has a lot of validity because the truly saved will be changed to act within the world's expectations if they let God change them. (Those people who have no change are not really saved.) However, given the distinction that Paul makes within this sentence, he is using saints for all saved people within the church who have not yet become faithful but who are being changed by God. Paul's letter has things to help them become faithful. as well as having things to help the faithful in Christ Jesus to increase their spiritual maturity. Thus, the gospel of Christ is preached to all saved, regardless of their level of spiritual maturity.

In the second equivalent section of this sentence Paul tells us of what we can expect to receive from God our Father, and from the Lord Jesus Christ. However, these gifts are contingent upon us obeying the commands contained within this epistle. One of the errors of modern day preaching is that preachers tell people about all of the blessings found in the Bible without telling them the requirements of receiving those blessings. Toa large extent, this is because people don't study (more than just reading) their Bible for themselves. Many also read like they are preached to. They are used to small parts of the Bible taken out of context and never realize that they are believing a half-truth. Delivering partial truths is the method of the devil, as we see him do when he tempted Jesus (Matthew 4 and Luke 4). These blessings come from God our Father, and from the Lord Jesus Christ. We don't get blessings from one while upsetting the other. In addition, Paul uses Lord is this phrase to remind us that He is to be obeyed and that we will be judged for our obedience. Further, Paul uses Jesus because these blessings are given only to the saved. Finally, Paul uses Christ because these blessings are only given to those saved people who are in Christ. Please click on each of the links within this note for more details related to each item that is linked.

The blessings which are offered from God our Father, and from the Lord Jesus Christ are (first) grace and then peace. We have to accept God's grace, apply it to our lives and let it control how we react to situations before we have peace. Many people misread Psalm 23. That says Surely goodness and mercy shall follow me all the days of my life... It does not promise goodness and mercy to us but promises that we will bring them to others. Ever there, we first have to obey and follow as he leadeth me in the paths of righteousness for his name's sake. Just as in the Psalm, God expects us to obey the commandments of this epistle before receiving the blessings. Further, when those blessings come, they are often for others by God working through our life. One reason to stay in church and in fellowship with other Christians is so that God can bless them through our life and so that God can bless us through their lives.

In our Second Equivalent Section we see the blessings that are offered to those saints who obey what is in this epistle. We find, essentially, this same phrase in: Romans 1:7; 1Corinthians 1:3; 2Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 1Thessalonians 1:1; 2Thessalonians 1:2; 1Timothy 1:2; 2Timothy 1:2; Titus 1:4; Philemon 1:3; 2John 1:3. In the personal letters of 1Timothy 1:2; 2Timothy 1:2; Titus 1:4 and 2John 1:3, we find mercy also added in. Please also see the notes at these links if you need more explanation of this phrase. As with the titles that Paul gives himself in the opening of his various letters, we also find some differences in the exact title of our Lord Jesus Christ within these opening sentences.

Please see the note for 1Corinthians 1:12 for links to where Paul is named within the Bible for links to every place where the phrase I Paul is used. Please also see the second half of the book called SbS-Preacher Missionaries about how God used Paul to show us how He uses a pastor / missionary to build the ministry. .

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

Please see the notes for Romans C16S1; 2Corinthians C1S1 and Colossians C1S1 about the word saint. The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people. We find forms of this word, in Ephesians, in: 1:1; 1:15-23; 2:19; 3:8; 3:18; 4:12; 5:3 and 6:18.

We find forms of the word Ephesus occurring 23 times in 22 verses of the Bible, all of them in the New Testament. These places are: Acts 18:19, 21, 24; Acts 19:1, 17, 26, 28, 34-35; Acts 20:16-17; Acts 21:29; 1Corinthians 15:32; 1Corinthians 16:8; our current sentence; 1Timothy 1:3; 2Timothy 1:18; 2Timothy 4:12; Revelation 1:11; Revelation 2:1. Easton's Bible Dictionary defines Ephesus as: 'the capital of proconsular Asia, which was the western part of Asia Minor. It was colonized principally from Athens. In the time of the Romans it bore the title of "the first and greatest metropolis of Asia." It was distinguished for the Temple of Diana (q.v.), who there had her chief shrine; and for its theatre (Illustration: Ruins of the theatre at Ephesus), which was the largest in the world, capable of containing 50,000 spectators. It was, like all ancient theatres, open to the sky. Here were exhibited the fights of wild beasts and of men with beasts. (Comp. 1Co 4:9; 9:24-25; 15:32.) Many Jews took up their residence in this city, and here the seeds of the gospel were sown immediately after Pentecost (Ac 2:9; 6:9). At the close of his second missionary journey (about A.D. 51), when Paul was returning from Greece to Syria (Ac 18:18-21), he first visited this city. He remained, however, for only a short time, as he was hastening to keep the feast, probably of Pentecost, at Jerusalem; but he left Aquila and Priscilla behind him to carry on the work of spreading the gospel.
During his third missionary journey Paul reached Ephesus from the "upper coasts" (Ac 19:1), i.e., from the inland parts of Asia Minor, and tarried here for about three years; and so successful and abundant were his labours that "all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks" (Ac 19:10). Probably during this period the seven churches of the Apocalypse were founded, not by Paul's personal labours, but by missionaries whom he may have sent out from Ephesus, and by the influence of converts returning to their homes.
On his return from his journey, Paul touched at Miletus, some 30 miles south of Ephesus (Ac 20:15), and sending for the presbyters of Ephesus to meet him there, he delivered to them that touching farewell charge which is recorded in Acts 20:18-35. Ephesus is not again mentioned till near the close of Paul's life, when he writes to Timothy exhorting him to "abide still at Ephesus" (1Ti 1:3).
Two of Paul's companions, Trophimus and Tychicus, were probably natives of Ephesus (Ac 20:4; 21:29; 2Ti 4:12). In his second epistle to Timothy, Paul speaks of Onesiphorus as having served him in manythings at Ephesus (2Ti 1:18). He also "sent Tychicus to Ephesus" (2Ti 4:12), probably to attend to the interests of the church there. Ephesus is twice mentioned in the Apocalypse (Re 1:11; 2:1).
The apostle John, according to tradition, spent many years in Ephesus, where he died and was buried.
A part of the site of this once famous city is now occupied by a small Turkish village, Ayasaluk, which is regarded as a corruption of the two Greek words, hagios theologos; i.e., "the holy divine."'

Thompson Chain Topics provides references for the word Ephesus as: 'Ac 18:19,24; 19:17,26; 20:16; 1Co 15:32; 1Ti 1:3; 2Ti 1:18; 4:12; Re 2:1'

Nave's Topical Bible provides references for the word Ephesus as: 'Paul visits and preaches in: Ac 18:19-21; 19; 20:16-38. Apollos visits and preaches in: Ac 18:18-28. Sceva's sons attempt to expel a demon in: Ac 19:13-16. Timothy directed by Paul to remain at: 1Ti 1:3. Paul sends Tychicus t: 2Ti 4:12. Onesiphorus lives at: 2Ti 1:18. The congregation at: Re 1:11. Apocalyptic message to: Re 2:1-7. See Paul's Epistle to the Ephesians: Eph 1.'

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion'. We find forms of this word, in Ephesians, in: 1:1; 1:15; 2:8; 3:12; 3:17; 4:5; 4:13; 6:16; 6:21 and 6:23. Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please see the notes for Romans 4 and James 2:21-LJC about the phrase faith: Abraham's. Please see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed.

Please see the notes for 1:3-6 about the word grace. The word grace is usually presented as: 'God's riches at Christ Expense'. The functional definition is: 'that which makes the giver look good'. We see in the Bible that God gives us His grace so that we can use it to 'make God look good to this world'. If we don't do that then God is wasting His grace if He gives it to us. Please see above for where we find forms of this word in Ephesians. Please also see Doctrinal Studies called Significant Gospel Events and Significant New Testament Events for links to promises given for the 'Church Age'.

Please see the notes for Romans C12S16 and Galatians C1-S1 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. Please also see the Gospel of Peace in the Word Study on Gospel. The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Peace is one of the fruit of the Spirit (Ephesians 5:22). Please see the notes for Romans 10:15 and Hebrews 12:14-LJC about peace with God.

Please see the note for Hebrews 1:5 about the word father. That note has a dictionary definition and links from other commentators. The functional definition is: 'The being who gives his character to his son'. We find forms of this word, in Ephesians, in: 1:2; 1:3; 1:17; 2:18; 3:14; 4:6; 5:20; 5:31; 6:2; 6:4 and 6:23.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A.M. 4068. A.D. 64. an. Ro 1:1; 1Co 1:1; Ga 1:1 exp: Col 1:1. Tothe saints. Ro 1:7; 1Co 1:2; 2Co 1:1 which. Eph 6:21; Nu 12:7; Lu 16:10; Ac 16:15; 1Co 4:12,17; Ga 3:9; Col 1:2; Re 2:10,13; 17:14 faithful. Ac 19-20
General references. Ro 1:7; 2Co 1:2; Ga 1:3; Tit 1:4 exp: 1Co 1:3; Phm 1:3.'

Home Start of Chapter

C1-S2 (Verse 3-6) Basic outline of the gospel of Christ.

God provides all blessings in Christ

Blessed be the God and Father of our Lord Jesus Christ,
who hath blessed us with all spiritual blessings in heavenly places in Christ :.

God's plan was that we would become holy and without blame by being be in Christ

According as he hath chosen us in him before the foundation of the world,
that we should be holy and without blame before him in love:.

God predestinated us unto the adoption of children so that he could make us accepted in the beloved [Christ]

Having predestinated us unto the adoption of children by Jesus Christ to himself,
according to the good pleasure of his will,
To the praise of the glory of his grace,
wherein he hath made us accepted in the beloved..

Ephesians 1:3-6 is the second sentence of this epistle and it gives us the theme of this epistle. It follows the introductory sentence (1:1-2), which has the opening salutation and rewards from God to those who obey this epistle. As can be seen in the outline of this sentence (above), this epistle is about what is available to those saved people who are also in Christ. Please also use the links in the outline above to find notes about the use of the roles of the Son of God within this sentence. please also see the Galatians 6:1 in the Word Study on Spirit for notes and links to other verses which deal with the Biblical definition of spiritual.

This sentence can be understood with this simple outline:

Our sentence starts with the promise of everlasting blessings for saved people who are truly in Christ.
Next, our sentence tells us: 'The blessings are given in harmony with our obedience in Christ'.
Next, our sentence says: that we should be holy and without blame before him in love. This is why God blesses some saved people. Any saved person who refuses to try to fulfill these requirements can not 'claim' this promise.
Next, our sentence tells us what we are predestinated unto the adoption of children by Jesus Christ to himself. The people who teach doctrinal error about predestination ignore this phrase. The word predestination means: 'determining the place to end a journey before you start it'. People are adopted so that the adopting parent can teach the child to have the parent's character. So, our phrase tells us that God 'adopted us as His children, and put us in Christ, so that we would receive the character of Christ'.
Next, our sentence tells us that 'our receiving the character of Christ is in harmony with God's will'.
Next, our sentence tells us that this change in us is only done by God's grace and gives God glory, which results in people praising God.
Next, our sentence tells us that 'God has made us accepted in the beloved when (wherein) our changed life brings God glory and praise'.

This sentence has two colons which divide it into three equivalent sections. In the first section (1:3), Paul tells us God's plan (to bless us with all spiritual blessings in heavenly places) and Who will do that (God the Father) and what restrictions He put upon receiving those blessings (be in Christ). In the second equivalent part (1:4), Paul tells us when God did it (before the foundation of the world) and why he did it (that we should be holy and without blame before him in love). In the third equivalent part (1:5-6), Paul tells us how God did it (predestinated us unto the adoption of children by Jesus Christ), and what motivated God (according to the good pleasure of his will) and the result that God expected from this action (To the praise of the glory of his grace) and what proof He will have to justify His receiving praise (wherein he hath made us accepted in the beloved).

So this sentence tells us about the blessings for those that are in Christ (end of 1:3) and is divided into:

What, who, and with what restrictions.
When and why.
How, what motivation, what result is expected and the evidence he will use.

Each part of this sentence is equivalent to the other two parts because, while they are not equal, they each tell us different aspects about the same subject. Each part tells us about the blessings for those that are in Christ and provide the theme for the entire book.

Hopefully, the reader can see how each part of this sentence is equivalent. Each part tells us how God (provided / planned / predestinated) everything for us in Christ. Notice that in the first part, we are told that our spiritual blessings are in heavenly places. By using the plural word of places, we know that God means more than one place. The first is God's personal home of heaven. Another is the kingdom of heaven which is experienced on this Earth by following the personal directions from the Spirit as we live in Christ. (Notice that this verse tells us that the heavenly places are in Christ.) (Also note that in heavenly places is also mentioned in Ephesians 1:20; 2:6; 3:10; as well as other places in the New Testament.)

We are to lay up treasure in heaven while on Earth (Matthew 19:21; Mark 10:21; Luke 12:33-34). As Jesus taught in the gospels, and as we see later in this epistle, God records 'treasure' to our heavenly account as we submit to Christ and live in Christ. However, all blessings aren't deferred until we get to heaven because we are so easily discouraged. We also get blessings here on Earth, but only when we are serving the kingdom of heaven. We serve the kingdom of heaven, and get these blessings, when we are in Christ, as this sentence tells us twice (in heavenly places in Christ [1:3 ] and (in the beloved [1:6 ]). Also, please notice the phrase of in heavenly places in Christ. This deliberate wording places the in heavenly places in Christ. A lot of people believe the error that they get all of the blessings and promises of God and the Bible because they are saved. Then when they are saved, but not in Christ , they don't receive these blessings and promises and many believe the lie of the devil that God is fickle or has some other fault that is preventing them from receiving the promises. The truth is that God limits many blessings to those that are in Christ and immature saved people don't receive the blessings because they are not in Christ. Paul addressed this letter to the saints which are at Ephesus as well as to the faithful in Christ Jesus. in this letter, Paul tells those who are the saints, but are not the faithful in Christ Jesus, how to get these blessings and receive the promises. He starts in this theme sentence by telling them that the desired blessings and promises are in Christ. Later in this epistle, Paul tells them how to get in Christ and how to stay in Christ so that they can be in heavenly places in Christ and received the associated blessings and promises.

Going on to the second part of this sentence, we are told that these blessings come from God the Father. The Bible teaches that our relationship with God is personal when we are in Christ. However, we are given a different message in Acts 10:34-35, which tells us Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him. the phrase no respecter of persons means that there is nothing personal in the relationship which Peter is talking about. In one case we have a personal relationship and in the other we have a very impersonal relationship. This is what we have consistently seen in the Bible as we deal with different roles of God. This sentence has both of these roles involved and it is important to see the distinction within this sentence in order to avoid confusion. (We find the phrase no respecter of persons in: Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13. Please also see Romans C10S13 about the phrase no difference in people. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about no respecter of persons.)

Our relationship with Jesus and with Christ is personal while our relationship with God the Father and with God the Son as Lord is impersonal. This sentence tells us that God the Father set up a Law that is stronger than the Law of gravity (heaven and earth shall pass away, but my words shall not pass away. [Matthew 24:35; Mark 13:31; Luke 21:33 ]). God does not change (Malachi 3:6; Hebrews 13:8) and His Laws do not change. God the Father set up this non-changing Law before the foundation of the world. in this Law, God the Father specified that those saved people who are in Christ will have a personal relationship and receive blessings and benefits of that personal relationship while those not in Christ will not receive those blessings. We have blessings available to us that were not available before the resurrection because the Old Testament saints did not have the possibility of being in Christ. Additionally, the devil would love God to provide these blessings to those who are not in Christ because then he could claim that God is not a righteous judge because that would make God to be a respecter of persons. With evidence of this claim, Satan could challenge God's judgment of Satan. So, in order to remain a righteous judge, God (and God the Son in His role as Lord) must remain no respecter of persons and limit His personal relationship (respecter of persons) to His roles as Jesus and as Christ.

We find the phrase no respecter of persons in: Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13. Please also see Romans C10S13 about the phrase no difference in people. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about no respecter of persons.

Continuing with the second part of this sentence, we see that God did this that we should be holy and without blame before him in love. It's not because of anything we do or anything in us that God did this but because of His love. In His love, He did what would give us the greatest blessings. That is, He made it possible so that we could be holy and without blame before him. Notice that this verse says that we should, not that we will. As mentioned, God must remain righteous or Satan has a basis for challenging God's condemnation of all of the devils. God gave us a free will and has to honor that free will in order to remain righteous. Devils take away our free will with addictions and possessions (devils possessing men) and other things. However, God doesn't do that. In order to assure that He is not taking away our free will, He requires us to demonstrate our desire for Him to work in our life by demanding an act of faith from us before He acts in our life. That's why God said the just shall live by faith (Habakkuk 2:4; Romans 1:17; Galatians 2:20; 3:11; Hebrews 10:38). Christ tells us what to do through the Holy Ghost. We, in faith, must take the first step of obedience and then Christ takes over and does the actual work (Ephesians 2:10; Galatians 2:20). If we don't demonstrate that we want to do this thing by exercising our free will and taking the first step of faith, then Satan would accuse God of not being righteous, and of taking away our free will. In addition, as soon as we demonstrate any resistance to Christ working through us, Christ must leave or he will be violating our free will. That is one of the reasons that Christ must be in us for us to be in Christ and why Christ is not in us when we are not in Christ. That is, our being in Christ means that we are in a relationship with the Son of God that He provides through His role as Christ. When we break that relationship we are no longer in what the Bible calls being in Christ. Further, because we have a free will, Christ is no longer in us because His remaining in that relationship against our free will would make God 'not righteous', which will not happen.

Continuing with this reason, we see that God did this so that we should be holy and without blame before him. Well, the truth is that we can not be holy and without blame before him in our own power. Further, the righteousness of the Law does not make us holy and without blame before him (Romans 4:13; 8:4; 9:31; 10:4; Galatians 2:21; 3:21; Philippians 3:4-11). Indeed, in Matthew 5:20, Jesus said For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. the righteousness of the scribes and Pharisees was the righteousness of the Law. In order to exceed that, we need the personal relationship with Christ whereby he does the righteousness through us. Only Christ in us can exceed the righteousness of the scribes and Pharisees. So again, we see that God made a Law that is stronger than the Law of Gravity which made it possible for those that are in Christ to exceed the righteousness of the scribes and Pharisees. As said, Paul wrote this epistle to tell us how we can have this true in our personal lives and this sentence gives us the theme of this epistle.

Going on to the third part of this sentence, we see that we have a distraction (false doctrine about predestinated) created by false 'prophets' who wrest...unto their own destruction and lead the unlearned and unstable into destruction (2Peter 3:16). If you study how the Bible uses predestinated, and ignore the error taught by men, you will find that God has predestinated [ALL] unto the adoption of children. Remember, we already covered how God is no respecter of persons God can NOT be righteous and have laws that make a distinction between people.

Predestinated is broken into pre (before) and destinated (set the position of the end of a trip) and ed (done in the past). We already saw, in the equivalent part of this sentence, that the time when God acted was before the foundation of the world. We also read in 1Timothy 2:3-4 For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth. therefore, before the foundation of the world, God destinated (which makes it predestinated) all men to be saved and to come unto the knowledge of the truth. However, we still have our free will, which God can not violate and remain righteous. Men end up in Hell because they refuse to accept the destination that God set for them. Every place that we find Predestination (in any permutation) in the Bible, we find that God predestined all men to salvation. However, God also honors our free will and allows us to go to Hell by refusing to accept the destination that he set for us. Hopefully, that is sufficient to move on.

in this verse, we are told that God predestinated us unto the adoption of children by Jesus Christ to himself. This fits exactly with John 1:12-13 and what has been seen throughout this study. The father of a child does not change at birth. The child does not change at birth. The relationship between a Godly father and the child does change at birth. The father of the child provides DNA and other things to the child at conception that does not change. God provides His children things that do not change through Jesus. The father provides things that vary between children and over time through an ongoing relationship with the child after that child is born. Christ does the same for the child of God. We are made adopted children of God the Father through the ministry of God the Son in both of His roles as Jesus and as Christ. We have seen clearly in this study that all who claim salvation while denying either ministry are called bastards by God. What we read here is that when God set up the law for people to become adopted (legal procedure) by Him, He said it would be by Jesus Christ. Further, He did it according to the good pleasure of his will and not according to the say of any so-called preacher or religion.

The rest of this part of the sentence tells us that God did it To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. Look at 3:20-21 and you will see that the glory is to go to God. God does not get any glory from someone who claims to be saved while they live for Hell. God gets glory by making us into new creatures (2Corinthians 5:17; Galatians 6:15) without violating our free will. Some preach that when God made us accepted in the beloved, He declared it to be true. However, that would not change our sinful nature. Think about some powerful person who has a brat for a child. They can demand that people accept their brat, and people will put on an outward show of accepting the brat so that they don't suffer the wrath of the powerful person. However, that child will never truly be accepted until they stop being a brat. Likewise, in order to truly make sinful people be accepted in the beloved, God can not just declare it but He has to change our sinful nature to one that is like His Beloved (Jesus Christ). When we are in (His) Beloved, God changes our basic nature to make us new creatures. It is only after that change that we truly become accepted.

Only God's grace could get a willfully sinful creature to change their basic nature. That is the literal message of Titus 2:11-14. God gives us grace so that He will receive glory in return. Just in this epistle, Paul tells us about grace in:

1:2 Grace comes from God the Father and each role of God the Son.
1:6 His grace gives glory which results in praise.
1:7 His grace gives us redemption, forgiveness, all wisdom, prudence, knowledge, his good pleasure, heaven, an inheritance [and we become His] praise.
2:5 His grace makes us saved (quickened).
2:7 His grace gets us God's kindness.
2:8 His grace makes us saved (quickened), which is God's gift.
3:2 His grace gives us God's revelation of mysteries that were hid until God had Paul write them.
3:7 Repeat of 3:2, which makes it doctrinally correct.
3:8 His grace gives us the unsearchable riches of Christ and the fellowship of the mystery and proof to the principalities and powers in heavenly places that is based upon our changed lives and boldness and access [to the throne of God] with confidence by the faith of him.
4:7 His grace gives us personal spiritual gifts.
4:29 His grace works through us to bless others.
6:24 Grace comes from each role of God the Son.

That's a lot of different ways that God's grace affects us and it should be obvious to even the casual studiers that it is absolutely impossible for someone to have God's grace on their lives and not be changed. The result of this grace, according to our current sentence (1:3-6) and also according to 3:20-21 is glory. Paul also tells us about glory in this epistle in:

1:6 Glory comes from God's grace and is to cause praise to go to God.
1:12 We are to be the praise of God's glory. That is, we are to praise God and we are to cause others to praise God.
1:14 the holy Ghost was given as the earnest of our inheritance and the changes that He brings into our lives is to be unto the praise of his [God's ] glory.
1:17 God is the Father of glory and gives / makes His children glory as he gives them the spirit of wisdom and revelation in the knowledge of him.
1:18 Our inheritance is the riches of the glory.
3:13 Our glory is the tribulations of our ministers on our behalf.
3:16 We have Christ in us to strengthen...the inner man because of the riches of his glory.
3:21 the church is to give God glory by Christ Jesus.

Read those sentences and related notes and you can not help but see that it is absolutely impossible for someone to properly interpret the Bible and claim that God gets glory from someone who claims to be saved while they live for Hell or even from someone who is saved and just refuses to live in Christ.

Please also see the notes for Romans C4S5; Romans C4S17 and Galatians 1:1 about the word grace. The word grace is usually presented as: 'God's riches at Christ Expense'. The functional definition is: 'that which makes the giver look good'. We see in the Bible that God gives us His grace so that we can use it to 'make God look good to this world'. If we don't do that then God is wasting His grace if He gives it to us. Please see above for where we find forms of this word in Ephesians.

Returning to the initial verse, we see that it doesn't say that God 'declared' us to be accepted in the beloved but He hath made us accepted in the beloved. The word made means we are different than we used to be. It also takes time and effort to make something. Even God does not make us accepted in the beloved the instant that we make our initial profession. Further, the beloved is another name for Jesus Christ (Song, etc). While we are in Christ, God is 'making' us accepted and holy and without blame before him. When we refuse the work of Christ in our lives, and evict Him, God is not working in us and we have nothing to stop our sinful nature from corrupting us.

Thus, Paul introduces the theme of this epistle in this sentence. It's all about what we have in Christ. Ephesians 1:23 tells us that the fullness of him [Christ] that filleth all in all. The note for 1:20 explains how Christ must be in us for us to be in Christ. Please also see the note for Colossians 3:11, which tells us the same thing. Before we moving on, I want to mention that the This sentence (under Christ) within the Lord Jesus Christ Study, lists most (all?) of the verses within this epistle which tell us what we have in Christ. Since that list has 77 items, it is worth considering.

Please see the notes for Galatians C3-S10 about the word bless. Webster's 1828 dictionary defines blessed as: 'Made happy or prosperous; extolled; pronounced happy. Happy; prosperous in worldly affairs; enjoying spiritual happiness and the favor of God; enjoying heavenly felicity'. However, we need to be careful about using this definition because some things that God says bless us don't make us happy. Think about Jesus Christ on the cross. He was blessed because of it but it did not make him happy. The functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

Please see the note for 1:2 about the word father. That note has a dictionary definition and links from other commentators. The functional definition is: 'The being who gives his character to his son'.

Please see the note for Galatians 6:1 in Word Study on Spirit about the word spiritual. The functional definition is: 'This word is applied to physical things which are, or should be, controlled by the spiritual reality. these things are almost always controlled by God and used to teach us lessons about the spiritual reality'. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers. Please also see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Please see the note for Philippians 2:9-11 about the word heaven. The functional definition is: 'God's personal home'. We find forms of this word, in Ephesians, in: 1:3; 1:10; 1:20; 2:6; 3:10; 3:15; 4:10 and 6:9. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for Matthew 3:2 about the phrase kingdom of heaven. Please also see the note for Hebrews 12:2-LJC about the phrase treasure in heaven.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

Please see the note for 2Timothy 2:4 about the word choose. The functional definition is: 'Past-tense form of choose'. Please see the note for Philippians 1:22 about the word choose. The functional definition for it is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'.

Please see the note for 1Corinthians C3S12 about the word foundation. The functional definition is: 'The basis of an edifice; that part of a building which lies on the ground; usually a wall of stone which supports the edifice'.

Please see the notes for Romans C16S33; 1Corinthians C1S19; 2Timothy C1S5 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. We find forms of this word, in Ephesians, in: 1:4; 1:21; 2:2; 2:12; 3:9; 3:21; and 6:12.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition is: 'pure in heart, temper or dispositions; free from sin and sinful affections'. We find forms of this word, in Ephesians, in: 1:4; 1:13; 2:21; 3:5; 4:24; 4:30 and 5:27. Please also see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost. Please also see the note for 1John C2S25 about the phrase Holy One.

We find forms of the word blame occurring 24 times in the Bible, 19 times in the New Testament, and only in our current sentence within Ephesians. Please see the note for 2Corinthians 6:3-10 about the word blame that note has links to every place in the Bible where We find this word. The functional definition is: 'Blame is not strictly a charge or accusation of a fault; but it implies an opinion in the censuring party, that the person censured is faulty. Blame is the act or expression of disapprobation for what is supposed to be wrong' When we include the word blameless, the total occurrences increases to 24. Please see the note for Philippians 2:14-16 about the word blameless. Webster's 1828 dictionary defines blameless as: 'Without fault; innocent; guiltless; not meriting censure. A bishop then must be blameless. 1 Tim.3. Sometimes followed by of. We will be blameless of this thine oath. Josh.2'.

Please see the note for Philippians 2:14-16 about the word blameless. The functional definition is: 'Without fault; innocent; guiltless; not meriting censure'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The word love occurs in Ephesians, in: 1:3-6; 1:15; 2:4; 3:14-19; 4:11-16; 5:2; 5:25; 5:28; 5:33; 6:21; 6:23 and 6:24.

Please see the note for 1Timothy 4:10-LJC about the word predestine. The functional definition is: 'the destination of a journey before it is started. God predestined all men to salvation but gave us a free will and many reject God's predestination'. Please also see the Word Study called Election. The functional definition for this word is: 'saved and living a life that is a testimony of the changes which the ministries Jesus Christ cause. In the Bible, this word is not used in the Bible to separate the lost from the saved, as is erroneously taught, but to separate saved people who are in God's way of obedience from saved people who are not in God's way of obedience'. Those people who truly go to God must go God's way. God does not elect people but elects a way. Those people who go God's way, to God, are God's elect.

Please see the note for Romans 8:15 about the word adoption. The functional definition is: 'the taking and treating of a stranger as one's own child'.

We find forms of the word child occurring 2038 times in 1079 verses of the Bible, 224 times in 206 verses of the New Testament, and in Ephesians, in: 1:5; 2:1-3; 4:15; 5:1; 5:6; 5:8; 6:1 and 6:4. Easton's Bible Dictionary defines child as: 'This word has considerable latitude of meaning in Scripture. thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20). Solomon called himself a little child when he came to the kingdom (1Ki 3:7). The descendants of a man, however remote, are called his children; as, "the children of Edom," "the children of Moab," "the children of Israel." In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (Ge 21:8; Ex 2:7,9; 1Sa 1:22-24; Mt 21:16). At the age of five, children began to learn the arts and duties of life under the care of their fathers (De 6:20-25; 11:19). Tohave a numerous family was regarded as a mark of divine favour (Ge 11:30; 30:1; 1Sa 2:5; 2Sa 6:23; Ps 127:3; 128:3). Figuratively the name is used for those who are ignorant or narrow-minded (Mt 11:16; Lu 7:32; 1Co 13:11). "When I was a child, I spake as a child." "Brethren, be not children in understanding" (1Co 14:20). "That we henceforth be no more children, tossed to and fro" (Eph 4:14). Children are also spoken of as representing simplicity and humility (Mt 19:13-15; Mr 10:13-16; Lu 18:15-17). Believers are "children of light" (Lu 16:8; 1Th 5:5) and "children of obedience" (1Pe 1:14).' please also see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about children of God:. Please also see the note for Galatians C3S9 about the children of Abraham. Please also see the note for Galatians C4S17 about the phrase my little children. Please also see the note for Colossians 3:8 about the children of disobedience. Please also see the note for 2Corinthians 3:7-8 about the children of Israel. Please also see the note for Colossians 3:8 about the children of wrath.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition is: 'that which comes from God'. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Romans C11S26 about the word goodness.

Please see the note for Luke 8:14 about the word pleasure. Webster's 1828 defines this word as: 'PLEASURE, n. plezh'ur. 1. the gratification of the senses or of the mind; agreeable sensations or emotions; the excitement, relish or happiness produced by enjoyment or the expectation of good; opposed to pain. We receive pleasure from the indulgence of appetite; from the view of a beautiful landscape; from the harmony of sounds; from agreeable society; from the expectation of seeing an absent friend; from the prospect of gain or success of any kind. Pleasure, bodily and mental, carnal and spiritual, constitutes the whole of positive happiness, as pain constitutes the whole of misery. Pleasure is properly positive excitement of the passions or the mind; but we give the name also to the absence of excitement, when that excitement is painful; as when we cease to labor, or repose after fatigue, or when the mind is tranquilized after anxiety or agitation. Pleasure is susceptible of increase to any degree; but the word when unqualified, expresses less excitement or happiness than delight or joy. 2. Sensual or sexual gratification. 3. Approbation. The Lord taketh pleasure in his people. Ps. 147. and 149. 4. What the will dictates or prefers; will; choice; purpose; intention; command; as, use your pleasure. Cyrus, he is my shepherd and shall perform all my pleasure. Is.44. My counsel shall stand and I will do all my pleasure. Is.46. 5. A favor; that which Please s. Festus, willing to do the Jews a pleasure, answered Paul. Acts.25. 6. Arbitrary will or choice. He can vary his scheme at pleasure.' please also see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please. Please also see the note for 1Corinthians C10S2 about the phrase well pleased.

Please see the note for 1:1 about the word will. The functional definition is: ' that faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God.

Please see the note for 1Corinthians C11S2 about the word praise. The functional definition is: 'Commendation bestowed on a person for his personal virtues or worthy actions, on meritorious actions themselves, or on anything valuable; approbation expressed in words or song'.

Please also see the note for Romans C15S14 which has links to every place in Romans where we find forms of the word glory along with the definition from Webster's 1828 Dictionary and links from other commentators. In addition, please also see the notes for 1Corinthians C15S36 and Ephesians C1S2 which have links to where we find forms of the word glory within those epistles. The functional definition is: ' brightness, splendor'.

The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good.

Please see the note for Romans C12S1 about the word acceptable. The functional definition is: 'That may be received with pleasure; hence pleasing to a receiver; gratifying; as an acceptable present'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Blessed. Ge 14:20; 1Ch 29:20; Ne 9:5; Ps 72:19; Da 4:34; Lu 2:28; 2Co 1:3; 1Pe 1:3; Re 4:9-11; 5:9-14 exp: Ge 24:1,27; Jos 22:33; 1Ki 1:48; 8:15; 1Ch 16:36; 2Ch 6:4; 31:8; Ne 8:6; Ps 41:13; 68:19; 115:15; Lu 1:68. God. Eph 1:17; Joh 10:29-30; 20:17; Ro 15:6; 2Co 1:3; 11:31; Php 2:11 who. Ge 12:2-3; 22:18; 1Ch 4:10; Ps 72:17; 134:3; Isa 61:9; Ga 3:9 heavenly. Eph 1:20; 2:6; 3:10; 6:12 (margin) Heb 8:5; 9:23 places, or, things. Eph 6:12 in Christ. Eph 1:10; Joh 14:20; 15:2-5; 17:21; Ro 12:5; 1Co 1:30; 12:12; 2Co 5:17,21 General references. exp: Ex 18:10; Ro 15:29; Col 1:19.
as. De 7:6-7; Ps 135:4; Isa 41:8-9; 42:1; 65:8-10; Mt 11:25-26; 24:22,24,31; Joh 10:16; Ac 13:48; 18:10; Ro 8:28,30,33; 9:23-24; 11:5-6; 2Th 2:13-14; 2Ti 2:10; Tit 1:1-2; Jas 2:5; 1Pe 1:2; 2:9 before. Mt 25:34; Joh 17:24; Ac 15:18; 1Pe 1:20; Re 13:8; 17:8exp: 2Ti 1:9. That. Eph 2:10; Lu 1:74-75; Joh 15:16; Ro 8:28-29; Col 3:12; 1Th 4:7; 2Ti 1:9; 2:19; Tit 2:11-12; 2Pe 1:5-10 without. Eph 5:27; 1Co 1:8; Php 2:15; Col 1:22; 2Pe 3:14 love. Eph 3:17; 4:2,15-16; 5:2; Ga 5:6,13,22; Col 2:2; 1Th 3:12; 1Jo 4:16 exp: Ro 8:39. General references. exp: Le 20:7; Lu 1:75; Ac 15:18; Eph 3:11.
predestinated. Eph 1:11; Ro 8:29-30 unto. Jer 3:4,19; Ho 1:10; Joh 1:12; 11:52; Ro 8:14-17,23; 2Co 6:18; Ga 4:5-6; Heb 12:5-9; 1Jo 3:1; Re 21:7 by. Joh 20:17; Ga 3:26; Heb 2:10-15 according. Eph 1:9,11; Da 4:35; Mt 1:25; 11:26; Lu 10:21; 11:32; Ro 9:11-16; 1Co 1:1,21; Php 2:13; 2Th 1:11 exp: Heb 2:4. General references. exp: Ga 3:26.
praise. Eph 1:7-8,12,14,18; 2:7; 3:10-11; Pr 16:4; Isa 43:21; 61:3,11; Jer 33:9; Lu 2:14; Ro 9:23-24; 2Co 4:15; Php 1:11; 4:19; 2Th 1:8-10; 1Ti 1:14-16; 1Pe 2:9; 4:11 he. Isa 45:24-25; Jer 23:6; Ro 3:22-26; 5:15-19; 8:1; 2Co 5:21; Php 3:9; 1Pe 2:5 in. Ps 22:20; 60:5; Pr 8:30-31; Isa 42:1; 49:1-3; Zec 13:7; Mt 3:17; 17:5; Joh 3:35; 10:17; Col 1:13 General references. exp: Ex 40:6; Le 15:28; Isa 49:3; Eze 20:14.'

Home Start of Chapter

C1-S3 (Verse 7-12) What we have when we are in Christ.

Equivalent Section: What we have in Christ right now.

Step One: What He initially gave us to get us started spiritually (gave us life).

In whom we have redemption through his blood,
the forgiveness of sins,
according to the riches of his grace;.

Step Two: What He increased spiritually (gave us life more abundant).

Wherein he hath abounded toward us in all wisdom and prudence;.

Step three: He gave us a goal to reach with the gifts of the prior two steps.

Having made known unto us the mystery of his will,
according to his good pleasure which he hath purposed in himself.

Equivalent Section: What we will have in Christ

Step One: Said the first time.

That in the dispensation of the fullness of times he might gather together in one all things in Christ,
both which are in heaven,
and which are on earth;.

Step Two: Said for the second time to establish doctrine.

even in him.

Equivalent Section: What are the future benefits that we will receive for living in Christ

In whom also we have obtained an inheritance,
being predestinated according to the purpose of him who worketh all things after the counsel of his own will:.

Equivalent Section: What are the future benefits that God will receive for our living in Christ

That we should be to the praise of his glory,
who first trusted in Christ..

This sentence tells us what we have when we are in Christ. It can be understood with this simple outline.

Our sentence starts with the phrase In whom, which means: 'when we are in a proper relationship with God which is in Christ'.
Next, we have the promise of: redemption through his blood (and) the forgiveness of sins for sins which we do after we become children of God.
Next, our sentence tells us that these blessings are according to the riches of his grace.
Next, our sentence says that these blessings (Wherein) are limited to those saved people who are in Christ. If we do not stay in Christ, then we will not receive these promises.
Next, our sentence says that people who are in Christ will know the mystery of his will. People who are not in Christ, wonder (the mystery) what God's will is for their life.
Next, our sentence tells us that the more that we bring God good pleasure, the better we will understand God's will for our life.
Next, our sentence says that God will put all things in Christ when He returns to rule this world (the dispensation of the fullness of times).
Next, our sentence tells us that 'only the saved people who are in Christ have the promise to return for the 1,000-years reign of Christ'.
Next, our sentence tells us that 'only the saved people who are in Christ have the promise of everlasting rewards (an inheritance) in Heaven'.
Next, our sentence tells us that God set the end of our life (being predestinated) to have these promises which are in Christ.
Next, our sentence tells us that God did this because the purpose of God's will is that we produce praise of his glory.
Next, our sentence says: the praise of his glory is because we first trusted in Christ.

If the reader seriously considers this sentence and the outline just presented, they will see that all of these blessings are promised only to saved people who are in Christ. Saved people who are not in Christ do not get these promises.

The In whom, which starts this sentence, refers back to in the beloved, which is at the end of the prior sentence. In the first sentence Paul provided salutations and what God wants to give His people through this epistle. Then, in the second sentence, Paul gave the theme of this epistle and the outline of the gospel of Christ in the broadest sense. Now Paul is giving us an ordered outline of how we proceed from being newly saved to being spiritually mature. Thus, we see that Paul is proceeding in a very orderly and organized fashion as he teaches us his subject. Notice that this sentence uses the phrase in Christ twice. In the notes for the second sentence we said that the theme of this epistle was that we are to spiritually mature in Christ. In addition, one of the notes for the prior sentence (in the Lord Jesus Christ Study), listed 77 things that this epistle promises to those saved people who spiritually grow up in Christ. It was also noted that these blessings are not given to saved people who refuse to spiritually mature in Christ. In addition, the this sentence starts with In whom, which links it back to the person Who was the subject (Christ) of the prior sentence. Furthermore, the next sentence starts with In whom ye also trusted. The also (of the next sentence) links it to the prior sentence as an addition to our current sentence. Thus, this sentence, and the next sentence, give us the outline of how we are to spiritually mature in Christ, and the two sentences are the next item in an organized and orderly method of teaching this doctrine.

This sentence (1:7-12) has 3 colons, which breaks it into 4 sections which say equivalent things different ways. Paul talks about our inheritance (Section 3 / 1:11) being directly related to God working all things after the counsel of his own will (in our lives) and this combination producing the glory that God gets from us because (Section 4 / 1:12) is an equivalent section. In addition, everything is gathered together in Christ (Section 2 / 1:10) and all of this is equivalent to God providing redemption then giving us His wisdom so that we can accomplish His will (Section 1 / 1:7-9). This then is related to there being varying rewards and positions in heaven. Our personal position and level of reward is directly related to how well we obey the Will of God for us. Both (Section 2 / 1:10) and (Section 4 / 1:12) tell us that these things are in Christ (not in Jesus Christ or some other role of the Son of God) because they are variable, can be lost and available only after profession, as opposed to those things that are given to everyone at profession, through the ministry of Jesus. Things received through the ministry of Jesus can not ever be lost.

The different sections of the first sentence that are separated by colons are equivalent (not equal) because they don't say the exact same thing (details differ) but they all show us different pictures of the same subject. Each part of the first sentence is telling us about the blessings of our abiding in Christ. The details below will make this statement more clear. In addition, both sections of the next sentence (joined to this sentence in function) are equivalent to each other but their subject is different from this sentence. The next sentence tells us about what we have in Christ only after we first believed while the first sentence tells us about what we started receiving immediately upon profession and continued to receive so long as we remain in Christ.

Even on the surface of our analysis of these sentences the reader should be able to see that these sentences says that God planned for us to be in Christ so that there would be a change in us that resulted in glory and those who followed God's plan received additional blessings for doing so. (Part of those blessings are given in response to God getting glory from the changes in our lives. Please see the prior note for outline of Paul's use of glory in this epistle.) If the God you believe in went to all of the effort to plan redemption, before the foundation of the world, and sent His only begotten Son to the cross and Hell to pay the price for our sins, and then put His Holy Ghost unto an unholy sinful person, and restricted blessings to those who responded as planned, and after that just said 'oh well' when the sinful person decided to please God's enemy and his own flesh; then your god isn't the God of the Bible. In just the first sentence (of these two) the Bible equates That we should be to the praise of his glory to In whom we have redemption [and forgiveness] through his blood and to Having made known unto us the mystery of his will. The Bible makes it clear that God doesn't save everyone who 'says a prayer to Jesus' (Luke 18:9-14). If someone really isn't willing to have God change them then God literally tells them 'Go to Hell' when they say the 'sinner's prayer'. Those who are truly Biblically saved agreed for God to bring the change their lives (2:10). In addition, the fact that God gave additional blessings to those who followed His will, and restricted them from the disobedient, means that God is providing motivation without taking away our free will. This sentence clearly says that God gave redemption [and] forgiveness for the expressed purpose of receiving the praise of his glory and he told us how to provide that praise when he made (makes) His will known to us. That change in our life which is done by God (but which we first agreed to by our act of faith) comes when we are in Christ and the results of our living our lives in Christ is that God gets praise (because of His changing our sinful nature to a holy nature) and we get the blessings (such as an inheritance). Those who don't provide God with praise and glory don't get the blessings. This can be better seen with a closer look at the details of these sentences. However, before we go into more detail, let me present another precept (Isaiah 28:9) which applies here.

True Biblical salvation is a covenant agreement (Hebrews 8:6). A covenant is a 'spiritual contract enforced by God's Court'. A basic concept of contract law is that both sides must receive something from the contract or it is not valid. God, Who is always righteous, only gives valid contracts. That means that God must get something from our salvation in order for it to be a valid covenant. Our sentence says that what God gets is glory from the changes that He brings into our lives. If we refuse to allow Him to change our lives in a way that makes us more Holy and gives Him glory, then we do not have a valid covenant and we do not have Biblical salvation.

In the first section of the first sentence we are told what we have in Christ. The In whom that starts this sentence refers to in Christ because Christ is another name for in the beloved that is at the end of the prior sentence. So, the first thing that we have in Christ is what He initially gave to change us and the first part of that is redemption which Webster's 1828 dictionary defines as 'deliverance from bondage'. However, as many people in Reformers Unanimous can tell you, they were not delivered from all addictions for all time when they said the 'prayer of salvation'. In fact, as Reformers Unanimous teaches, Christ does not set us free but makes us free through an ongoing relationship with Christ. This redemption is an ongoing continuous payment which matches with 1John 1:9. Indeed, in Luke 21:28 Jesus said And when these things [events of the last days] begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Obviously, that redemption has not happened yet. People can argue that that applies to the Jews but there is no denying that Romans 8:23 applies to the church when it tells us that we are waiting for...the redemption of our body. Indeed, the attached sentence (1:13-14) tells us ye were sealed with that holy Spirit of promise...until the redemption of the purchased possession. No true Bible believer will claim that we are not currently sealed with that holy Spirit of promise which means our personal (ye means 'each and every one of you personally') redemption is not yet complete. While we could go on with more verses, these should be sufficient to make the point. We see that redemption by Christ is something that happens only after initial profession and is ongoing until the day we leave this Earth. This ongoing ministry of the Son of God through His role as Christ is what we have seen consistently throughout the Bible and it differs from what we receive through Jesus because the things received through Jesus (eternal life, etc) are given one time and are never taken away.

The next item that Paul tells us that Christ (initially) gave us to change us is the forgiveness of sins. While redemption frees us from the bondage (addiction) of sin here in this life, the forgiveness of sins means that we don't have to face our sins at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) If we confess our sins. The true (Biblical as opposed to popular religious) teaching about the Judgment seat of Christ include punishment for sins done after profession and not confessed and forsaken (1John 1:6-10). However, since we have ongoing sins after profession (1John 1:6-10), Christ provides the forgiveness of sins to those that are in Christ. I dare anyone and everyone to show me ANY place where the Bible, in context, says that God forgives sins done by disobedient children, after their profession, while they refuse to Biblically repent. That teaching brings us to the third part of this initial provision of Christ. The grace from Christ is inexhaustible for those who don't abuse it (Romans 6), According to the riches of his grace means that Christ provided redemption and the forgiveness of sins from the time that we first made our profession until we get to heaven and no longer need them (redemption and forgiveness). Yes, receiving them does have the qualifiers (like everything from Christ has), but they are available to all saved who are in Christ.

In the second part of the first section of this sentence, we are told what Christ added onto the initial offer for those who abide in Christ. Wherein [in Christ] he hath abounded toward us in all wisdom and prudence. The word abound means 'great or overflowing supply'. (Please see the note for Romans 5:20 for links to every place in the Bible where any forms of the word abound is used.) Christ will supply as much wisdom and prudence as a saved person can handle. This limit is obviously personal and varies from person to person, as all of the gifts from Christ do. However, the peculiar thing about wisdom and prudence from Christ is that they increase so long as we are in Christ and are taken away by the world, the devil and our own flesh when we stop being in Christ. Christ gives redemption and the forgiveness of sins to encourage the newly saved to get in Christ and adds wisdom and prudence to encourage those in Christ to abide in Christ.

In the third part of the first section of this sentence, we are told what we will have in Christ. 1Corinthians 2:14-16 tells us But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But we have the mind of Christ. the third part tells us that Christ has made known unto us the mystery of his will, but according to Corinthians, we have to have the mind of Christ in order to 'know His will'. We don't have the mind of Christ when he is not in us and we are not in Christ. (Please see the note for Romans 11:25 which has links to where the Bible talks about mystery.) All honest saved people will admit that they have a hard time understanding their Bible and knowing the will of God when they are engaging in willful ongoing sin. As I have said many times, God will not take away our free will and Christ will leave at the first sign of resistance from us. When Christ leaves, we lose all of these things. When we invite Christ to be 'in us', He brings all of these gifts including access to the mind of Christ which provides the greatest wisdom and prudence in the world. So, the first reason that Christ provided these things is for our benefit. However, we are told a second reason, which is according to his good pleasure which he hath purposed in himself. Now I won't claim to be able to explain all that is involved here other than to say that true love always finds pleasure in helping and serving the object of their love. If we truly love Him then we will want to do what is according to his good pleasure which he hath purposed in himself.

In conclusion, we can say that the first section of this sentence tells us what blessings God gave us in Christ and why He did so and we saw that those blessings could be increased or lost and that they were personally received and varied from saved person to saved person. In the second equivalent section of this sentence, we are told more blessings and another reason for God doing this; only it is from a more global perspective.

In the second (equivalent) section of this sentence (1:7-12) we said that this section tells us 'What we will have in Christ ' and broke it into:

Said the first time.

That in the dispensation of the fullness of times he might gather together in one all things in Christ,
both which are in heaven,
and which are on earth;.

Said the first time (established by God as doctrine).

even in him.

The second Step of this (Second) section emphasizes (even) that it is ALL in Christ (in him), which means it can not be found elsewhere. Further, Genesis 41:32 (and other verses covered in the lesson on proper Bible interpretation) tell us And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. Everything that God establishes as doctrine for all saved He says at least twice in His Word. Every heresy that I have ever encountered was established on a single verse that was taken out of context and twisted. I have never had a problem by taking anything that I only found once as a personal message from God to me that God wanted me to personally follow but that God did not want me forcing upon others. I recommend that you seek the wisdom of Christ on this matter and go from there.

The first Step of this (Second) section starts out by promising that in the future (in the dispensation of the fullness of times), everything will be in Christ and everything and everyone will agree (gather together in one). We only find the expression fullness of time only in our current sentence and in Galatians 4:3-5.

Preachers joke, but are really serious, about how hard it is for two preachers to agree and how impossible it is to find ten with the same doctrine. That is because God currently puts up with error and ignorance and sin that will not be tolerated in the future. The child of God won't have to wonder which preacher is right. However, God did provide wisdom and prudence to those that have (and use) the mind of Christ. This wisdom and prudence is only to those that are in Christ, which means that they have are willing to think and act like Christ, especially when it comes to their pride. However, Philippians 2:5-8 tells us (about the mind of Christ) Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross When it came to religious disagreements, we have noted in the Gospels that Jesus NEVER talked about His position but said It is written or have ye not read. The apostles also followed His example (Matthew 2:5; Matthew 4:4, Matthew 2:6-7, Matthew 5:10; Matthew 11:10; Matthew 12:3, Matthew 12:5; Matthew 19:4; Matthew 21:13; Matthew 22:31; Matthew 26:24, Matthew 26:31; Mark 1:2; 7:6; 9:12-13; 11:17; 12:10, 26; 14:21, 27; 2:23; Luke 3:4; Luke 4:4, Luke 4:8, 10; 6:3; 7:27; 19:46; 24:46; John 6:31, 45; 8:17; 10:34; 12:14; Acts 1:20; 7:42; 13:27 33; 15:15; 23:5; Romans 1:17; 2:24; 3:4, 10; 4:17; 8:36; 9:13, 33; 10:15; 11:8, 26; 12:19; 14:11; 15:3, 9, 21; 1Corinthians 1:19, 31; 2:9; 3:19; 9:9-10; 10:7; 14:21; 15:45; 2Corinthians 4:13; 8:15; 9:9; Galatians 3:10, 13; 4:22, 27; Hebrews 10:7; 1Peter 1:16; 1John 2:21). (Please also see the Study called Prove which provides links to similar verses in the Old Testament.) Given this heritage, I find it amazing how many self-proclaimed 'fundamental, Bible believing' preachers and Christians say 'I don't believe you' and expect that to be acceptable. The devils didn't believe God and were cast out of heaven. The Jews didn't believe Jesus and have suffered for 2,000 years. God told His prophet And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them (1Samuel 8:7). Further, God warned His people in Hosea 4:6 with My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. If people really don't believe ME, then they will find where I did not properly represent the word of God. However, when they don't even look they are actually rejecting God and God's message and trying to blame me. That will bring God's judgment upon them and their followers, as these verses show.

Others have asked me 'why should we listen to you when you have a different message than our "heroes of the faith"?' while these same people condemn the Catholics and the Pharisees and others for putting their traditional teachings above the literal teachings of the Bible. Their own words will be used against themselves at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) unless they are willing to forsake their own traditional teachings that conflict with the literal teachings of the Bible.

Others have claimed to use the Bible but ignored the context, and especially the punctuation, of the Bible. Please see the study on Rightly dividing the Word of Truth.

Understand, I am not claiming some special personal authority but am saying that one day we will all be in complete agreement when God gather[s] together in one all things in Christ. Until then, when we find ourselves in disagreement, we should see what is literally written, in context, and considering the punctuation and cross-references that can be found within the Word of Truth. The blessings that we receive from this unity will be tremendous and it will also give God great glory when He ends the squabbling between His children. We are supposed to have the kingdom of heaven in us tday, which means that we are supposed to have this type of agreement today. The second (both which are in heaven) and third (and which are on earth) Step of this section place the time of this happening when the 'Lord Jesus Christ' returns to the Earth to rule and reign with a rod of iron (Psalms 2:9; Revelation 2:27; 12:5; 19:15). Providing the proof of this claim is beyond the limits of this study. By the way, that time is the only time that I find any Biblical evidence of a 'Universal Church'.

In conclusion, we can say that the second section of this sentence tells us what blessings God will give to all saved when we are all in Christ during His 1,000-years Reign. It also tells us why He will do so. This obviously has not happened (yet) but when it does, God and man will have true peace. This section is equivalent to the other sections because it is a different time period (not equal) but tells us what is the goal that we should be trying to reach right now. That goal is what God has us working towards while we are in Christ right now.

In the third (equivalent) section of this sentence (1:7-12) we said that this part tells us 'What are the future benefits that we will receive for living in Christ ' and broke it into:

In whom also we have obtained an inheritance,
being predestinated according to the purpose of him who worketh all things after the counsel of his own will:.

As has been presented in detail elsewhere in this study, God provides specific rewards for obedience and these 'super spiritual' people who say that you should work only 'to show your love for Jesus' are actually discouraging people from doing anything for God other than making a religious show. I will not repeat the details, but God provided more motivations for us to do what He commands than just for us to 'show our love' and He told us to use those motivations. Torefuse the God given motivations is to disobey God in favor of a religious show. That is sin (James 4:17).

The first Step of the third section says In whom (in Christ) we have obtained ('Gained; procured; acquired' Webster's 1828 Dictionary) an inheritance (what we receive for being children of God). Now, only a fool would claim that all heirs receive the same portion, especially when referring to the Bible. So, all (especially this) inheritance is personal and varies from saved person to saved person, as does everything received from God the Son through His role as Christ. In addition, we are told that (how much of) this inheritance we personally receive is based upon what we obtained. Without providing all of the references, I will say that many other places in this study (notes on Ephesians 1:3, etc) show that we must first take the step of faith and then Christ does the actual work. We obtained an inheritance by allowing Christ to be in us and work through our lives. Thus, this Step is telling us that what we will receive in heaven is personal and different that what others receive and is based upon how much we let Christ work through our lives while we are on Earth. (Please see the note for 11:30-31 for links to where the Bible deals with forms of the word obtain.)

The second Step is again using predestinated, which was explained in the note for Ephesians 1:3. This verse goes on and tells us that we are predestinated according to the purpose of him who worketh all things after the counsel of his own will. That fits with the prior note, and supports it when I said that predestination is based completely upon God's plan (which is that all men everywhere get saved) and the opinion of religious men doesn't matter at all. So what we have here is a statement that God made a plan (before the foundation of the world) that was based completely upon His pleasure and had NO dependence upon our sin or supposed righteousness. His plan was that he would put us in Christ and reward all who abided in Christ. Again, we see the same basic message with a different aspect of it emphasized. This makes this section equivalent (not equal) to the other sections. That leaves the last section of our first sentence and the next sentence to deal with as we look at Paul's structured plan for spiritual maturity that happens when we are in Christ.

The last section of our first sentence tells us That we should be to the praise of his glory, who first trusted in Christ and said that it told us 'What are the future benefits that God will receive for our living in Christ '. It was broke down into:

That we should be to the praise of his glory,
who first trusted in Christ..

As has already been mentioned, God gets no glory from someone who 'says a prayer to Jesus' and then goes on to live for the flesh and for Hell. This phrase says should, which means glory is God's plan (as we saw in other sections) but that God will not take away our free will. What is assumed here, and stated explicitly in the other sections, is that God provides motivations for us to abide in Christ, which will result in the praise of his glory that he planned upon. Again, Paul's use of glory in this epistle is covered in the prior note. That leaves the last phrase of who first trusted in Christ. As we've seen all through this study and seen within this epistle, those that truly get Biblically saved trust that God will change them after their salvation. (Who wants to stay in the misery they had before true salvation?) When Paul says that the saved trusted in Christ he means that they trusted in the role that the Son of God uses to bring spiritual maturity and change after profession. Paul is reminding them that they trusted God to change them when they got saved and He is now telling them to abide in Christ so that God can do what they trusted God to do and so that God will get His glory and they will get their blessings. Hopefully the reader can see how each of these sections present the same subject from different perspectives and emphasize different aspects of the same message. This brings us to our attached sentence (the next sentence) which has a slightly different message.

Please see the note for Romans 8:23 which has links to every verse which uses the word redemption along with a small note about the use of redemption within each verse. It does not have the detailed explanation we just went through but references the reader to this note for the detailed explanation. Please also see the note for Ephesians 5:15-16 about the word redemption. The functional definition is: 'Ransoming; procuring deliverance from captivity, capture, bondage, sin, distress or liability to suffer, by the payment of an equivalent'.

Please see the note for Colossians C1S3 about the word blood. The functional definition is: 'the source of life'. Please also see the note for Matthew 26:28 about the phrase blood of Christ. Please also see the note for 1Corinthians 10:16-LJC about the phrase Christ and blood.

Please see the notes for 2Corinthians 2:7 and Colossians C1S3 about the word forgive. The functional definition is: 'legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent'.

The note for Romans C7S26 gives us a definition of sin. and links to every place in Romans where sin is mentioned. A simple definition of sin is: 'A violation of God's Law per 1John 3:4. This includes doing anything that God's Word says to not do, not doing anything that God's Word says to do, or having an attitude that God's Word says to not have. The emphasis is on what God's Word says and not on what anyone else claims that it says'. The note for Sin in 1John also explains a lot about sins. The notes for Sin in 1John; Romans C2S4 and 1Corinthians 8:11-LJC explain the sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Please see the notes for Romans C11S35 and Colossians C1S6 about the word riches. The functional definition is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance'. Please also see the note for 1Corinthians C1S2 about the word enriched.

Please use the link in the sentence outline, above, for three word abound. The functional definition is: 'To have or possess in great quantity; to be copiously supplied'.

Please see the note for 1Corinthians C1S12 about the word wisdom. The functional definition is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the note for Romans 1:14 about the word unwise. Please also see the notes for Romans C16S23 and 1Corinthians C1S12 about the word wise.

We find forms of the word prudence in: 2Chronicles 2:12; Proverbs 8:12; Ephesians 1:8. Webster's 1828 defines this word as: 'Wisdom applied to practice. Prudence implies caution in deliberating and consulting on the most suitable means to accomplish valuable purposes, and the exercise of sagacity in discerning and selecting them. Prudence differs from wisdom in this, that prudence implies more caution and reserve than wisdom, or is exercised more in foreseeing and avoiding evil, than in devising and executing that which is good. It is sometimes mere caution or circumspection. Prudence is principally in reference to actions to be done, and due means, order, season and method of doing or not doing.'. Please also see the note for Luke 10:21 about the word prudent.

Thompson Chain Topics provides references for the word prudence as: 'Reserve: Pr 12:23; 13:16. Caution: Pr 14:15. Teachableness: Pr 15:5; 18:15. Foresight: Pr 22:3. Spiritual Insight: Ho 14:9. Silence: Am 5:13. '.

Torrey's Topical Textbook provides references for the word prudence as: 'Exhibited in the manifestation of God's grace: Eph 1:8. Exemplified by Christ: Isa 52:13; Mt 21:24-27; 22:15-21. Intimately connected with wisdom: Pr 8:12. The wise celebrated for: Pr 16:21. ThEY WHO HAVE: Get knowledge: Pr 18:15. Deal with knowledge: Pr 13:16. Look well to their goings: Pr 14:15. Understand the ways of God: Ho 14:9. Understand their own ways: Pr 14:8. Crowned with knowledge: Pr 14:18. Not ostentatious of knowledge: Pr 12:23. Foresee and avoid evil: Pr 22:3. Are preserved by it: Pr 2:11. Suppress angry feelings, etc: Pr 12:16; 19:11. Regard reproof: Pr 15:5. Keep silence in the evil time: Am 5:13. Saints act with: Ps 112:5. Saints should especially exercise, in their intercourse with unbelievers: Mt 10:16; Eph 5:15; Col 4:5. Virtuous wives act with: Pr 31:16,26. The young should cultivate: Pr 3:21. OF thE WICKED: Fails in times of perplexity: Jer 49:7. Keeps them from the knowledge of the gospel: Mt 11:25. Denounced by God: Isa 5:21; 29:15. Defeated by God: Isa 29:14; 1Co 1:19. Necessity for--Illustrated: Mt 25:3,9. Exemplified: Jacob, Ge 32:3-23. Joseph, Ge 41:39. Jethro, Ex 18:19-23. Gideon, Jg 8:1-3. David, 1Sa 16:18. Abigail, 1Sa 25:23-31; 2Sa 15:32-34; 17:6-14. Aged Counsellors of Rehoboam, 1Ki 12:7. Solomon, 2Ch 2:12. Nehemiah, Ne 2:12-16; 4:13-18. The Poor Wise Man, Ec 9:15. The Scribe, Mr 12:32-34. Gamaliel, Ac 5:34-39. Sergius Paulus, Ac 13:7. Paul, Ac 23:6'.

The functional definition, of the word know, is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please also see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for Romans C11S29 about the word mystery. The functional definition is: 'Something that was hid by God until He decided to reveal it'.

Please see the note for 1:1 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God.

Please see the note for Matthew 26:8 about the word purpose. Webster's 1828 defines this word as: 'that which a person sets before himself as an object to be reached or accomplished; the end or aim to which the view is directed in any plan, measure or exertion. We believe the Supreme Being created intelligent beings for some benevolent and glorious purpose, and if so, how glorious and benevolent must be his purpose in the plan of redemption! the ambition of men is generally directed to one of two purposes, or to both; the acquisition of wealth or of power. We build houses for the purpose of shelter; we labor for the purpose of subsistence. 2. Intention; design. this sense, however, is hardly to be distinguished from the former; as purpose always includes the end in view. Every purpose is established by counsel. Prov.20. Being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Eph.1. 3. End; effect; consequence, good or bad. What good purpose will this answer? We sometimes labor to no purpose. Men often employ their time, talents and money for very evil purposes. Towhat purpose is this waste? Matt.26. 4. Instance; example. Not in use. 5. Conversation. Not in use. Of purpose, on purpose, with previous design; with the mind directed to that object. On purpose is more generally used, but the true phrase is of purpose.
PUR'POSE, v.t. to intend; to design; to resolve; to determine on some end or object to be accomplished. I have purposed it, I will also do it. Is.46. Eph.3. Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem. Acts. 19.'.

Please see the note for 1Corinthians 9:17 which has links to the 4 verses in the Bible which use the word dispensation. 3 out of 4 of those times we see that God gave a dispensation to the single man named Paul. God did not give a dispensation to all men in a given age. In those 3 verses we learn that God gave Paul a right and a responsibility to reveal the mystery that was the gospel being given to the Gentiles. In our current (the fourth) verse we see that over the time involved while the gospel is dispensed ('handed out') to the Gentiles, God will reveal what He is doing for those saved people who are also in Christ. Thus, dispensation is not used in the Bible for great ages of time when God changes how He saves people but us used to tell us how God 'handed out' His grace to Gentiles through the gospel.

Please see the note for Colossians 2:9 about the word fullness. The functional definition is: 'the things and actions which make something full'.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the phrase Almighty.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'.<.p>

Please see the note for 1:3 about the word heaven. The functional definition is: 'God's personal home'.

Please see the note for Philippians 2:9-11 about the word earth. It has a definition from Easton's Bible Dictionary and links from other commentators. There are several different perspectives of this word which are often taken as different definitions. A functional definition is: 'All of this physical world including the influence it has on us. At times the application will focus on only part of the whole'. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Webster's 1828 dictionary defines earthen as: 'Made of earth; made of clay; as an earthen vessel; earthen ware'.

Please see the note for Romans C11S33 about the word obtained. The functional definition is: 'Gained; procured; acquired'.

Webster's 1828 dictionary defines inheritance as: ' n. An estate derived from an ancestor to an heir by succession or in course of law; or an estate which the law casts on a child or other person, as the representative of the deceased ancestor. 1. the reception of an estate by hereditary right, or the descent by which an estate or title is cast on the heir; as, the heir received the estate by inheritance. 2. the estate or possession which may descend to an heir, though it has not descended. And Rachel and Leah answered and said, is there yet any portion or inheritance for us in our father's house? Gen.31. 3. An estate given or possessed by donation or divine appropriation. Num.26. 4. that which is possessed or enjoyed. Ask of me, and I will give thee the heathen for thine inheritance. Ps.2.' please also see the note for Galatians C3-S20 about the word inheritance. Please also see the note for Romans C8S16 about the word heir.

Please also see Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. Please also see Romans C3S27 about the law of works. Please also see Romans C11S10 about works are seen of men. Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about how we are judged by works. Please also see 2Corinthians 6:1 about the word workers. Please also see Philippians 3:2 about evil workers.

Please see the note for Romans C11S38 about the word counsel. The functional definition is: 'Advice; opinion, or instruction, given upon request or otherwise, for directing the judgment or conduct of another; opinion given upon deliberation or consultation'. Please also see the note for Romans C11S38 about the word counselor.

Please see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'.

Please also see the note for Hebrews 3:6 about the word confidence. The functional definition for this word is: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact'. Please also see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whom. Job 33:24; Ps 130:7; Da 9:24-26; Zec 9:11; 13:1,7; Mt 20:28; 26:28; Mr 14:24; Ac 20:28; Ro 3:24; 1Co 1:30; Col 1:14; 1Ti 2:6; Tit 2:14; Heb 9:12-15,22; 10:4-12; 1Pe 1:18-19; 2:24; 3:18; 1Jo 2:2; 4:10; Re 5:9; 14:4 the forgiveness. Ex 34:7; Ps 32:1-2; 86:5; 130:4; Isa 43:25; 55:6-7; Jer 31:34; Da 9:9,19; Jon 4:2; Mic 7:18; Lu 1:77; 7:40-42,47-50; 24:47; Joh 20:23; Ac 2:38; 3:19; 10:43; 13:38-39; Ro 4:6-9; Col 2:13; Heb 10:17-18; 1Jo 1:7-9; 2:12 to. Eph 1:6; 2:4,7; 3:8,16; Ro 2:4; 3:24; 9:23; 2Co 8:9; Php 4:19; Col 1:27; 2:2; Tit 3:6 (margin) exp: Ro 15:7. General references. exp: Ex 12:7; 40:6; Le 15:28; De 15:15; Heb 8:12.
he. Ro 5:15,20-21 in. Eph 1:11; 3:10; Ps 104:24; Pr 8:12; Isa 52:13; Da 2:20-21; Mt 11:19; Ro 11:33; 1Co 1:19-24; 2:7; Col 2:3; Jude 1:25; Re 5:12
made. Eph 1:17-18; 3:3-9; Mt 13:11; Ro 16:25-27; 1Co 2:10-12; Ga 1:12,16; Col 1:26-28; 1Ti 3:16 according. Eph 1:5 exp: 2Sa 7:21; 1Ch 17:19; Heb 2:4. purposed. Eph 1:11; 3:11; Job 23:13-14; Ps 33:11; Isa 14:24-27; 46:10-11; Jer 2:29; La 3:37-38; Ac 2:23; 4:28; 13:48; Ro 8:28; 2Ti 1:9 General references. exp: Eph 3:11.
in the. Isa 2:2-4; Da 2:44; 9:24-27; Am 9:11; Mic 4:1-2; Mal 3:1; 1Co 10:11; Ga 4:4; Heb 1:2; 9:10; 11:40; 1Pe 1:20 he. Eph 1:22; 2:15; 3:15; Ge 49:10; Mt 25:32; 1Co 3:22-23; 11:3; Php 2:9-10; Col 1:20; 3:11; Heb 12:22-24; Re 5:9; 7:4-12; 19:4-6 heaven. Gr. the heavens. General references. exp: Pr 8:23.
we. Eph 1:14; Ps 37:18; Ac 20:32; 26:18; Ro 8:17; Ga 3:18; Col 1:12; 3:24; Tit 3:7; Jas 2:5; 1Pe 1:4; 3:9 being. Eph 1:5 according. Isa 46:10-11 exp: 1Ch 17:19; Ga 1:4; Eph 1:5. The purpose. Eph 1:9 the counsel. Eph 1:8; Job 12:13; Pr 8:14; Isa 5:19; 28:29; 40:13-14; Jer 23:18; 32:19; Zec 6:13; Ac 2:23; 4:28; 20:27; Ro 11:34; Heb 6:17 exp: Ps 33:11; Jer 49:20; Lu 7:30. General references. exp: Pr 8:23; Ac 15:18; Eph 3:11.
be. Eph 1:6,14; 2:7; 3:21; 2Th 2:13 who. Eph 1:13; Ps 2:12; 146:3-5; Isa 11:10; 12:2; 32:1-2; 42:1-4; 45:23,25; Jer 17:5-7; 23:6; Mt 12:18-21; Joh 14:1; Ro 15:12-13; 2Ti 1:12; Jas 1:18; 1Pe 1:21 trusted. or, hoped. exp: 2Ki 18:5. General references. exp: Jer 17:7; Eze 20:14; Mt 12:21.'

Home Start of Chapter

C1-S4 (Verse 13-14)

Equivalent Section: they trusted in Christ AFTER their initial salvation

In whom ye also trusted,
after that ye heard the word of truth,.

Equivalent Section: they received additional blessings in Christ AFTER their initial salvation

in whom also after that ye believed,
ye were sealed with that holy Spirit of promise,
Which is the earnest of our inheritance until the redemption of the purchased possession,
unto the praise of his glory..

The phrase In whom (at the start of each equivalent section of this sentence) refers back to the phrase in the beloved (in Christ), which is at the end of two sentences prior. The sentence immediately prior to this one also started with In whom and also referred back to the prior sentence, which means that all of these things are only given when we do our part to maintain our personal relationship with God which is in Christ.

This sentence is only continuing the promises which were started in that sentence. (Please see the Doctrinal Study called Significant Events in the New Testament about this, and other, promises). That sentence started an ordered outline of how we proceed from being newly saved to being spiritually mature (the message of this epistle), which this sentence is continuing. Therefore, this sentence is actually a continuation of that sentence and the note above needs to be considered along with the note for this sentence.

The immediately apparent difference from the prior sentence is with the emphasis on the word after, which is used in each section of this sentence. As stated many places, what we receive in Christ we receive after our initial profession. We may start receiving some things at profession, such as those mentioned in the prior sentence, but we go on receiving the things from Christ all while we are on this Earth. This is opposed to the things received through Jesus (such as getting out of Hell and into heaven and becoming God's child) that we receive once at profession and never lose.

In the first section of this sentence we have three phrases. In the first phrase Paul reminds us that, since the day that we were first saved (and trusted in Jesus), each and every one of us personally (ye) have also trusted in Christ (the person referred to with the in whom). Others have noted that Paul wrote this letter to saved people who were trying to serve God but didn't know of what God had provided for them in Christ. They only knew what was provided through Lord Jesus. (Please see the notes for 1:3 and 1:15). Therefore, through ignorance, they were trying to serve the Lord in their own efforts. Here, Paul is telling them that since they had to trust in Christ (in addition to trusting in Lord Jesus) in order for God to truly save them, they had access to what God provided in Christ that they weren't using. Before Paul tells them (in detail) what is available and how to get it, he first tells them that they have access to more blessings than they knew about. They were not ignoring the blessings of God but were ignorant of their existence.

In the second phrase, Paul tells them that they had trusted after that ye heard the word of truth. Back in 1:1 we were told that Paul wrote to church members, not to the un-churched people claiming to be 'saved'. Therefore, they had to trust, after their profession, at least enough to get baptized and join the church. Also notice that the third phrase (of this section) tells us that what they had trusted previously was gospel of your salvation. the Bible records more than one gospel and the gospel of Christ is not the same as Gospel of Your Salvation. The gospel of Christ is always preached to church members after their profession. Although Paul does not use the exact phrase of gospel of Christ in this epistle, what he is teaching in this epistle is essentially the gospel of Christ and this can be seen most easily by looking at verse 3 which told us that all spiritual blessings in heavenly places are in Christ and that was the opening sentence which described the purpose of this epistle. I will not restate the evidence of this claim here, since every verse that uses the phrase of gospel of Christ is covered by a note within this study and the search function for this web site will help the reader to find them. Simply put, the gospel of Christ is the good news to saved people of what they have available to them in Christ that was not available until after they made their profession. The main difference between the second and third phrase of this sentence is that Gospel of Your Salvation is equated to the word of truth. Although I could expound on that equality, I will simply say that we must trust Jesus, as opposed to religious lies, in order to get saved. As the Word Study on Truth shows, Jesus is God's Truth in human form. What this section is saying is that these people showed evidence of trusting Christ, and receiving spiritual maturity, after their initial profession of trusting Jesus for their initial (start of) salvation.

The first section of this sentence is saying that after that ye heard...the gospel of your salvation [ye also trusted] in Christ. Obviously, they had to hear more after profession in order to trust more. Their problem was the same problem that many people have today. They thought they trusted more in Lord Jesus when they were really trusting in Christ. This considerable confusion is because neither God's people nor the preachers study their Bible enough the realize that God makes a doctrinal difference between the various names / roles of the Son of God. What God provides through one role He does not provide through another role. People end up confused and think God is inconsistent. God is consistent but their ignorance of the Biblical divisions leads to the confusion.

Trusting in Christ gave them (and gives us) additional blessings that Paul is going to tell them about in this epistle. This is easier to see when we consider the second (equivalent) section of this sentence. However, before going on I need to add one additional note. I had some in-laws who had a baby that lived for about 9 months and never became more aware of her surroundings than she was at birth. I believe that she never could even follow a finger with her eyes. The parents never got over the heart break. Unfortunately, they also never understood this message from God. They claimed salvation, but never grew spiritually any more than their child grew physically. God was trying to show them, and others, the heartbreak that he feels when people truly receive spiritual life (get saved) but never grow spiritually in Christ.

In the second section of this sentence, we are introduced to the blessings that are given to those who grow spiritually in Christ, (also after that ye believed). This section is subdivided into 4 phrases and old the Ephesians that they received additional blessings in Christ AFTER that ye believed (their initial salvation). The first phrase is almost the exact same wording as the first phrase of the first section of this sentence. Those notes will not be repeated. However, it needs to be noted here that this doubling of this phrase is to give it doctrinal emphasis. That is, Paul is making a doctrinal statement that what he is speaking about occurs AFTER a person gets initially saved.

In the second phrase, we are told ye [each and every one of you personally] were sealed with that holy Spirit of promise. Many people have preached upon our being sealed with that holy Spirit of promise and have done far more than I can do here. However, I need to deal with a couple of sources of error. First, the phrase holy Spirit of promise is a name for the Holy Spirit Who is one of the persons in the Trinity. In Acts 2:14-36 Peter preached his message of Pentecost. Peter started his message with a reference to Joel 2:28-32. This is the short explanation of why Paul calls Him the holy Spirit of promise. Quite a bit more could be said about this but I will move on after providing a link to this verse in the Word Study on Spirit. That note has references (links) to several other places in the Bible where this particular title is explained.

The next source of error is that people attribute the things provided By this seal to the holy Spirit of promise. It is easy to confuse the two if we are not careful in our reading and study. However, there is an important doctrinal difference. Therefore, it is important that we have our doctrine correct. A seal is used on all legal documents that are critical in nature such as passports. When we get saved, we are made children of God (John 1:12-13) and citizens (see all of the reverences to King and kingdom) of heaven. This required a legal spiritual act by God and we were given the holy Spirit of promise as proof of our being sealed. One pastor equated this section to a lady getting an engagement ring. They always show it off and if they hid it, everyone's doubts would eventually make her wonder about the sincerity of the man's offer. 1John teaches us that when we don't show off our holy Spirit of promise we end up doubting our salvation. The best way to eliminate doubt about our salvation is to show off our seal.

Please also note that our sealing is by the holy Spirit of promise. Again, I won't go into all that is involved here other to note that a promise is backed by the character of the person giving it and when you doubt the promise you are telling everyone that the person behind that promise has an unreliable character. That's a really good way to get God mad at you. As I've covered elsewhere, God gives greater rewards to those who serve for hope than he does to those who serve by faith. Faith is based upon a specific written promise from God that is in the Bible and has a specific reward attached to it. The first laborers hired in Matthew 20 are an example of faith. Hope is based strictly upon the character of the person giving the promise. It has a non-specific promise and does not have a specific attached reward. The laborers hired later in the day (in Matthew 20) are an example of hope and they received more-per-hour. Our holy Spirit of promise does not reveal everything up front. As we get to know more of the character of God, by spiritually maturing in Christ, and as we increase our acts of hope that are based upon the character of Christ, the more our personal holy Spirit of promise reveals rewards to us.

Now, some have preached, in error, that the holy Spirit of promise is the earnest of our inheritance which is mentioned in the next phrase of this part of the sentence. However, notice that the phrase starts with which. A lowercase which refers to an object and not a person. (Also, proper grammar of the Bible would require a Who not a which). The holy Spirit of promise is a person. Therefore, the earnest of our inheritance is actually our seal. Since our seal is spiritual and in God's legal books in heaven, we don't experience the seal but are assured of it by the person Who is the holy Spirit of promise. Our seal is only needed until the redemption [death/Rapture] of the purchased possession [church/our bodies] (Acts 20:28; 1Corinthians 6:20; 7:23). The holy Spirit of promise will be with us throughout eternity but we won't need the seal once we make it to heaven. (That's why it is only the earnest.) Also please note that our inheritance was introduced in the sentence and note for 1:3 and is called the riches of the glory [from God] in the sentence and note for 1:18 and is restricted in the sentence and note for 5:5. Here, we are told that our seal (salvation) is only the earnest of our inheritance (down payment). Paul is going to tell us that we have far more available in our inheritance if we just abide in Christ so that God can give it to us.

Please see the note for Romans 8:23 which has links to every verse which uses the word redemption along with a small note about the use of redemption within each verse. In addition, the note for Ephesians 1:7-12 has an extensive explanation of what the Bible means by redemption. Simply put, when Jesus Christ redeemed us ('paid the penalty for our sin and bought us'), we became the purchased possession. And, He did this so that we would becomes the praise of his glory.

That leaves the last phrase of this section of the sentence which tells us unto the praise of his glory. Paul's use of glory in this epistle was noted in the note for 1:3 and will not be repeated here. As already pointed out, God expects a change in us as a result of our being in Christ. Those that are not willing to have the ministry of Christ change them are told 'go to Hell' by God when they ask for a salvation which gives them heaven while they live for Hell.

Put together, this section of this sentence tells us that after our profession, we were given the holy Spirit of promise Who lets us know about all of the riches of the glory [from God] that we have access to since we became citizens of heaven (sealed). However, these riches require our abiding in Christ so that the praise of his [God's ] glory results from the changes that Christ brings into our lives. This is equivalent, and a more detailed explanation, of what was said in the first (equivalent) section of this sentence. As already mentioned, this truth is said twice to fulfill the requirement to make it a doctrinal truth which all saved are to believe. This sentence is added unto the prior sentence (1:7-12) and the two sentences together are the detailed outline of the gospel of Christ and the blessings that are available to those who go beyond their initial profession and abide in Christ.

Please see the notes for Romans C15S18 and Philippians 3:4-6 about the word trust. The functional definition is: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. The functional definition is: 'Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial'. Please also see the note for James 2:5 about the word hearken. Please also see the note for 1Corinthians C1S21 about the phrase He that hath ears to hear, let him hear.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the Word Study on Salvation for links to every place in the Bible where we find forms of this word along with dictionary definitions and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see the verses in the New Testament. Summary on the name / role about the word Saviour. Please also see the note for James 1:21 about the phrase save your soul.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge'. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the note for John 6:40 about the phrase believe on. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do.

Please see the note for 1Corinthians C9S5 about the word seal. The functional definition is: 'A piece of metal or other hard substance, usually round or oval, on which is ingraved some image or device, and sometimes a legend or inscription'. Basically, God legally marked us as His own.

Please see the note for 1:4 about the word holy. The functional definition is: 'pure in heart, temper or dispositions; free from sin and sinful affections'. Please also see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost. Please also see the note for 1John C2S25 about the phrase Holy One.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the notes for Romans C4S15; Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about the word promise. The functional definition is:' In a general sense, a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please see the section called Promises in the Doctrinal Study called Significant New Testament Events. Please also see the Doctrinal Study called Significant New Testament Events for links to promises made in the word of God outside of the Gospels. Please also see Doctrinal Studies called Significant Gospel Events and Significant New Testament Events for links to promises given for the 'Church Age'.

Please see the note for Romans C8S18 about the word earnest. The functional definition is: 'Ardent in the pursuit of an object; eager to obtain; having a longing desire; warmly engaged or incited'. This is typically preached as a 'down payment' and equated to an engagement ring.

Please see the note for Romans C8S16 about the word heir. The functional definition is: 'The man who succeeds, or is to succeed another in the possession of lands, tenements and hereditaments, by descent; the man on whom the law casts an estate of inheritance by the death of the ancestor or former possessor; or the man in whom the title to an estate of inheritance is vested by the operation of law, on the death of a former owner'. Please also see the note for Galatians C3-S20 about the word inheritance.

We find forms of the word purchase in: Genesis 25:10; Genesis 49:32; Exodus 15:16; Leviticus 25:33; Ruth 4:10; Psalms 74:2; Psalms 78:54; Jeremiah 32:11; Jeremiah 32:12; Jeremiah 32:14; Jeremiah 32:16; Acts 1:18; Acts 8:20; Acts 20:28; Ephesians 1:14; 1Timothy 3:13. Webster's 1828 defines this word as: 'v.t. this word seems to be considered by Blackstone as formed from the L. perquisitio. this is an error. the word is from the root of chase; purchaser is to pursue to the end or object, and hence to obtain. In Law Latin, purchase, the noun, was written purchacium. the legal use of the word in obtaining writs, shows best its true origin; to purchase a writ, is to sue out a writ, that is, to seek it out; for sue, seek, and L. sequor, are all of one origin, and synonymous with chase. 1. In its primary and legal sense, to gain, obtain or acquire by any means, except by descent or hereditary right. 2. In common usage, to buy; to obtain property by paying an equivalent in money. It differs from barter only in the circumstance, that in purchasing, the price or equivalent given or secured is money; in bartering, the equivalent is given in goods. We purchase lands or goods for ready money or on credit. 3. to obtain by an expense of labor, danger or other sacrifice; as, to purchase favor with flattery. A world who would not purchase with a bruise? 4. to expiate or recompense by a fine or forfeit; as, to purchase out abuses with tears and prayer. 5. to sue out or procure, as a writ. PUR'CHASE, v.i. In seaman's language, to draw in ; as, the capstern purchases apace, that is, it draws in the cable apace, it gains it.
PUR'CHASE, n. 1. In law, the act of obtaining or acquiring the title to lands and tenements by money, deed, gift or any means, except by descent; the acquisition of lands and tenements by a man's own act or agreement. 2. In law, the suing out and obtaining a writ. 3. In common usage, the acquisition of the title or property of anything by rendering an equivalent in money. It is foolish to lay out money in the purchase of repentance. 4. that which is purchased; anything of which the property is obtained by giving an equivalent price in money. The scrip was complete evidence of his right in the purchase. 5. that which is obtained by labor, danger, art, etc. A beauty waning and distressed widow Made prize and purchase of his wanton eye-- 6. formerly, robbery, and the thing stolen. 7. Any mechanical power or force applied to the raising or removing of heavy bodies.'.

Please see the note for Mark 1:32 about the word possess. The functional definition for this word is: 'To have the just and legal title, ownership or property of a thing; to own; to hold the title of, as the rightful proprietor, or to hold both the title and the thing'. Please also see the note for Acts 2:44-45 about the word possession. The word possession identifies 'what the person has a legal title to.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye also. Eph 2:11-12; Col 1:21-23; 1Pe 2:10 after that ye heard. Eph 4:21; Joh 1:17; Ro 6:17; 10:14-17; Col 1:4-6,23; 1Th 2:13 the word. Ps 119:43; 2Co 6:7; 2Ti 2:15; Jas 1:18exp: Col 1:5. The gospel. Mr 16:15-16; Ac 13:26; Ro 1:16; 2Ti 3:15; Tit 2:11; Heb 2:3 exp: Ro 1:1. ye were. Eph 4:30; Joh 6:27; Ro 4:11; 2Co 1:22; 2Ti 2:19; Re 7:2 holy. Joe 2:28; Lu 11:13; 24:49; Joh 14:16-17,26; 15:26; 16:7-15; Ac 1:4; 2:16-22,33; Ga 3:14 General references. exp: Mt 12:21.
the earnest. Ro 8:15-17,23; 2Co 1:22; 5:5; Ga 4:6 the redemption. Eph 4:30; Le 25:24-34; Ps 74:2; 78:54; Jer 32:7-8; Lu 21:28; Ac 20:28; Ro 8:23; 1Pe 2:9 (margin) into. Eph 1:6,12'

Home Start of Chapter

C1-S5 (Verse 15-23) First action to bring spiritual maturity to spiritually immature saved people.

Equivalent Section: What Paul prayed for them to receive and when he prayed this prayer.

Step One: Paul's motivation to pray.

Wherefore I also,
after I heard of your faith in the Lord Jesus,
and love unto all the saints,
Cease not to give thanks for you,
making mention of you in my prayers;.

Step Two: What Paul prayed for.

That the God of our Lord Jesus Christ,
the Father of glory,
may give unto you the Spirit of wisdom and revelation in the knowledge of him:.

Equivalent Section: the details of Paul's prayer.

First Step: they might see things from a spiritual perspective.

the eyes of your understanding being enlightened;.

Second Step: they might receive specific knowledge and wisdom and understanding.

that ye may know what is the hope of his calling,
and what the riches of the glory of his inheritance in the saints,
And what is the exceeding greatness of his power to us-ward who believe,
according to the working of his mighty power,
which he wrought in Christ,
when he raised him from the dead,
and set him at his own right hand in the heavenly places,
far above all principality,
and power,
and might,
and dominion,
and every name that is named,
not only in this world,
but also in that which is to come:.

Equivalent Section: Knowledge that true Christians need to know in order to approach and deal with God in the right way.

And hath put all things under his feet,
and gave him to be the head over all things to the church,
which is his body,
the fullness of him that filleth all in all..

As you can see, the sentence has two colons that divide it into three equivalent sections. The first section tells, in general, how Paul prayed and what motivated him to start praying. The second (equivalent) section gives the details of Paul's prayer for them. The third (equivalent) section tells us how the fulfillment of this prayer would help them to deal with God in an acceptable manner. All three sections are about Paul's prayer for them but give different details, which make them equivalent.

The first section has two Steps and each Step is further divided into phrases. The First Step says what motivated Paul to pray for them. The Second Step gives a general description of Paul's prayer. The First Step has five phrases. The first phrase says Wherefore I also. The Wherefore means no matter where (or how) you look at where they were spiritually (Where) this is the result (fore). Paul saw a need and he was going to pray for that need. In 1:1 we were told about things that are in Christ Jesus. In 1:3 and 1:4 we were told about things that are in Christ with 1:4 further adding that we are in Christ...in love. In 1:6 we were told that we were accepted in the beloved [Christ]. In 1:7-12 we are told about several blessings that were made available to us in Christ. In 1:13 Paul tells them of two things that they did in Christ. In 1:6 and 1:8 Paul uses wherein to say that the blessings are in Christ. With all of these verses it should be obvious that Paul is using Christ as a place and not as a person. (Please also see the note in the Lord Jesus Christ Study, that listed 77 things which this epistle says are in Christ). I know that people have been taught that Christ is a personal name but, according to the Bible usage, it is the title of a role. The person (the Son of God) fulfilling the role of Christ exercises the rights and responsibilities of the role, but these things are in the role and not in the person. Since Paul is in Christ and has these blessings that are in Christ, he took up his personal responsibility, that was in Christ, and started praying for them. Paul uses also in this first phrase to let them know that is addition to what God the Father and God the Son provided for them when they were in Christ, Paul also provided prayer for them.

The second phrase is separated by a comma and is a separate, but related, event. There, Paul says after I heard of your faith in the Lord Jesus. This wording makes what Paul heard the first event that happened and the thing that motivated Paul to pray. Please see the note for 1:15 in the Lord Jesus Christ Study for the details on this phrase. Basically, they were saved through believing upon the name of Jesus and were obeying commands from the Lord but were not growing spiritually because they were not building their personal relationship through Christ. It has already been noted that Paul was using the names/roles of the Son of God to indirectly say that he was concerned about their lack of growth in Christ. Paul, as our example, immediately prayed and did nothing else when he heard of a problem that a fellow believer was having due to not growing spiritually. We noted that Paul started this sentence with Wherefore. Therefore, we can conclude that Paul didn't do anything until he was personally in Christ and getting the knowledge, wisdom and understanding that is only available in Christ. Based upon his personal instructions from Christ (as the appointed apostle), Paul wrote this letter.

Paul not only started his response (to being told of a problem) by personally getting in Christ and praying, but the next phrase tell us how Paul prayed. That phrase tells us that Paul also heard of their love unto all the saints. Now anyone who has ever heard rumor in the church, especially when presented as a 'prayer request', knows that the negative is almost always emphasized. However, Paul apparently concentrated on the positive and prayed about their love unto all the saints. Thus, Paul's letter isn't a rebuke for what they missed but it uplifts their positive qualities and presents instructions as 'here is something that will help you do more of the good that you're already trying to do'.

The first place that we read about Ephesus is Acts 10:19-22 where Paul preached but did not stay long enough to present any doctrine. Then in Acts 18:24-28 Apollos went there and preached doctrinal error. Aquila and Priscilla took Apollos to the side and corrected his doctrine but we are not told that anyone corrected the error already taught to others. His error was due to his knowing only the baptism of John. Therefore, he did not know, nor preach, about Christ. So now we have people at Ephesus who believe in the Lord Jesus, and are trying to serve Him, but who do not know about Christ. Then in Acts 19:1-20 we read about Paul returning to Ephesus and winning many to the Lord and correcting doctrinal error and winning a fight that was due to people trying to do spiritual things the wrong way. Then in Acts 20:16-31 we read how Paul did not go to Ephesus but sent for the elders and old them that he would never return to Ephesus and prophesied that after my departing shall grievous wolves enter in among you, not sparing the flock. As we see here, these wolves (destroyed) the flock by teaching doctrinal error. We also see this in 1Timothy 1:3 where Paul left Timothy with instructions to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine. Then in 2Timothy 4:12 we read that Paul sent Tychicus to Ephesus because the elders had not kept out the doctrinal error. Finally, in Revelation 2:1 the Lord Jesus Christ sends them a warning because thou hast left thy first love. that personal (thy) first love is to be our God and that love relationship is maintained through our personal relationship in Christ. Therefore, we see this problem of their leaving their personal relationship in Christ repeated several times within the Bible. Each time they were maintaining their relationship with the Lord Jesus, just as this phrase says, but they were not maintaining their personal relationship in Christ. Notice that this section also says that they had faith in the Lord Jesus and that they had love unto all the saints. Further, Paul Cease not to give thanks for you, making mention of you in my prayers. However, all of this does not make up for a failure to maintain our personal relationship in Christ. This failure led to their eventual destruction. Unfortunately, we can see the same thing happening all throughout America.

After hearing of the problem (lack of the ministry of Christ) and personally getting in Christ (Wherefore I also) and praying about the problem by emphasizing the positive aspects of what was going on (your faith in the Lord Jesus, and love unto all the saints), Paul Cease not to give thanks for you and he Cease not... making mention of you in my prayers. I can personally testify that I have found the Bible to be true when it teaches that the way to God's power is through praise and thanksgiving. How many of us have decided to stop helping someone because they were ungrateful? How many people in the churches have complained about visitors and 'bus kids' destroying the church buildings and, at the same time, kept asking for prayers about the circumstances in their personal lives? Paul thanked God for these people who weren't doing right and who were probably teaching wrong doctrine. Paul presented the positive aspects of them before the throne of God and Paul kept it up (Cease not... making mention of you in my prayers). Can you understand why God choose Paul as His apostle? Can you imagine God saying that Paul dealt with problems in the Spirit of Christ? in this section, we see the example of the proper response to a problem. Here is something to consider. These people were saved and responded to problems around them with love unto all the saints and faithful obedience to the Lord Jesus. Yet they were eventually destroyed. Paul was in prison and could not do the visible acts of faith. Paul saw a need and responded by praying and giving thanks for the good in these people who were causing a problem because that is what we are taught through our personal relationship that is in Christ (Luke 10:38-42). Paul dies a spiritual hero. Which response do you believe is right: that of the Ephesians / Martha or that of Paul / Mary?

In the Second Step of this first section of the sentence, we see what Paul prayed for, in general terms. Basically, Paul first made sure that he turned to the right authority. He didn't go to his religion's teaching or to the church but he went to God. When he approached God, Paul praised Him by recognizing Him as the Father of glory. After praise, then Paul made supplication for what he believed was the greatest need of these other believers. Paul prayed that God may give unto you the Spirit of wisdom and revelation in the knowledge of him. This is a general description that covers the details found in the second (equivalent) section of the sentence. While we have more details there we also have a few important doctrinal considerations within this Second Step.

We have consistently said that true Biblical knowledge results in a (usually spiritual) birth and that the results of that birth can be seen even by lost people (Genesis 4:1; Genesis 4:25; Luke 1:34). Further, there are certain things that you can't know without experiencing them (Hebrews 5:8). Therefore, the revelation in the knowledge of him that Paul was praying for was that they would receive was revealed understanding that was born from personal knowledge of him (Christ). Paul also prayed that they would receive the Spirit of wisdom. This is the Holy Spirit giving us true Biblical wisdom which shows us how to apply Bible truths to the lives of other people. Most people (but not all) have to personally experience Christ working in their personal life before they can help someone else who is going through the same problem. (This is one reason 'Why bad things happen to good people'.) Unfortunately, not everyone can or will help others even if they go through something. Even with that limit, the best way to get the best helpers is for several people to personally receive revelation in the knowledge of him and pray that they will respond properly to the Spirit of wisdom. This addition of the revelation in the knowledge of him and of the Spirit of wisdom is why Paul uses Lord Jesus Christ in this Step where he used Lord Jesus in the First Step. In these two Steps we see what I am saying is what this epistle is all about. People get saved and obedient to God (have a relationship with Lord Jesus) and then add a personal relationship to Christ. If they do not add that personal relationship to Christ, or if they do not maintain it, they will end up like this church which received a personal warning in Revelation 2:1 because thou hast left thy first love.. Quite a bit more could be said about this title of the Holy Spirit but I will move on after providing a link to this verse in the Word Study on Spirit. That note has references (links) to several other places in the Bible where this particular title is explained.

The first section of this sentence (1:15-23) basically says that Paul is praying for them that God may give unto you the Spirit of wisdom and revelation in the knowledge of him. The second section of this sentence tells us basically the same thing but provides more details of what Paul prayed that God would give them. These detailed blessings are all in Christ and there is no one (but we ourselves) who can prevent Christ from providing those blessings to us.

The second section of this sentence is divided into two Steps. The first thing that Paul prayed for the Ephesians to receive was that the eyes of your understanding being enlightened. Until we can spiritually see clearly (being enlightened), we can't make sense of what we are spiritually seeing. So, this was what Paul prayed for first. After their spiritual eyes were enlightened, then Paul prayed for them to receive detailed understanding and the details that Paul prayed for are in the Next Step of this section of the sentence. At the end of the prior section we saw that the revelation in the knowledge of him was God revealing things through personal experience in the knowledge of him. There is nothing like 'losing your virginity' that gives understanding which no amount on non-experience knowledge provides. Certain things have to be experienced in order for the eyes of your understanding [to be] enlightened. However, once a certain basic type of experiential understanding is achieved, further knowledge and experience provide understanding that was not possible before receiving the experience which resulted in the basic understanding. As with some other things in life, no amount of non-experience based religious knowledge can match the understanding which results from truly experiencing Christ working through your life. Paul understood that these people needed this basic type of experiential understanding, as a First Step, before they could understand the things of the Second Step. Therefore, in the First Step of this second equivalent section, we see that Paul prayed that these obedient religious people (who were serving the Lord Jesus) would receive this basic type of experiential understanding so that the eyes of your understanding being enlightened.

The items in this Second Step are separated by commas because each is equally important to receive. Also, they are not received in any particular order with some of us experiencing one item before another and others experiencing the same things but in a different order. Further, as we experience, and understand, some of these items, it becomes easier to experience, and understand, others of these items. The only requirement for experiencing and understanding these items is that we must first have a basic understanding that only comes as a result of experiencing Christ working through our life.

Our first phrase is that ye may know what is the hope of his calling. He calls us so that He can work through our lives. However, Matthew 22:14 reminds us that formany are called, but few are chosen. The personal knowing what is the hope of his calling is not guaranteed. The ye of this phrase is 'each and every one of you personally' and Biblical knowledge is based upon personal experience and results in a spiritual birth. Now some people have taught the error that 'hope is not realized' to the point of claiming that hope and 'realization of hope' are mutually exclusive. While I may have realized one thing that I hoped for, that realization does not exclude and end all of my hope. In fact, when I receive something that I really hoped for I often hope for more. It is when I turn a hope into an expectation and stop working towards achieving that hope that I stop receiving it.

Hope and 'realization of hope' are not mutually exclusive. According to the Bible, hope is very similar to faith. Every argument that can be applied to faith can also be applied to hope. Notice 1John 5:13 which says These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. Notice within this verse we read that in the past we did believe on the name of the Son of God so that we may believe on the name of the Son of God. Receiving the object of our belief is to increase, not end, our belief. (We believe by hope [Romans 4:18; 15:13; 1Corinthians 13:7; 1Peter 1:21 ]). Again, Psalms 119:41-48 tells us that past hope results in future obedience, praise and more. Therefore, for us to keep obeying and praising and doing the rest, we need to keep hoping. If we never receive what we hope for, we stop hoping. This is true for all people. But, when we receive what we hope for, we don't stop hoping but increase our hope. Yes, it can truly be said that we stop hoping for that particular object, but to claim that we stop hoping altogether is 'straining at gnats and swallowing camels whole'. Hope is not just that which has never been realized but realized hope is the basis for more and greater hope. Again, Hebrews 11:1 tells us Now faith is the substance of things hoped for, the evidence of things not seen. Our receiving things that are in the hope of his calling are not to end our hope but are given to increase our personal hope in Christ.

Our second phase is [that ye may know] what the riches of the glory of his inheritance in the saints. (Please see the note for Romans 11:33 for links to every verse in the New Testament which uses any form of the word riches along with the definition from Webster's 1828 Dictionary.) An inheritance is something that we receive from our Father which we did not earn. Quite often the inheritance received by different children is not the same nor dies each inheritance have the same value. Often, an inheritance is personal. But notice that this inheritance is in the saints. That means Paul is talking about an inheritance that is received now, in this life. Well, the riches of the glory which is in the saints today is not the glory of the saints but is God's glory. The glory of the saints is given to them when they get to heaven and is based upon how much glory their personal life gave to God. What this phrase is talking about is that we are given an inheritance which allows God to work through our personal life to bring glory to God by the changes that he makes in our life which causes us to be more like Christ. The more that we become like Christ in this world the more glory that we will have in heaven. This is what the Bible means when it talks about having Christ in us.

Our next phrase is [that ye may know ] what is the exceeding greatness of his power to us-ward who believe and that phrase continues with according to the working of his mighty power, which he wrought in Christ, when he [God the Father] raised him [Christ] from the dead. God wrought His power in Christ when he raised him from the dead. Many people don't realize that Acts 2:36 says God hath made that same Jesus, whom ye have crucified, both Lord and Christ. When something is made it did not exist before. According to God speaking through Peter at Pentecost, that same Jesus was not Lord and Christ until God the Father made Him both Lord and Christ. According to this sentence in Ephesians, God the Father made that same Jesus...both Lord and Christ when he raised him from the dead. EVERY use of Christ before the resurrection is a declaration of Jesus having the role or of Jesus fulfilling the requirements of the role. However, just as a Godly man does not exercise the rights of marriage before he pays the price, so also did Jesus have to pay the price for the role of Christ before He could exercise the privileges of that role (Ephesians 5:23). We see an example of this in Jacob working for Rachel and of Joseph being called the 'husband' of Mary (Matthew 1:19) before he could exercise the rights of that role. Simply put, God did not put the power into the role of Christ until after Jesus paid the entire price for the role, including the death, burial and resurrection. Therefore, we have greater power to us-ward who believe than believers had before the resurrection. That is what Jesus was talking about in John 14:12. We read that verse and find it hard to believe because we don't know anyone who has come close to experiencing it. Yet many can believe that Paul personally experienced it. I'm not saying that we can experience all that Paul did but I'm saying that Paul told us that he experienced what he did only because he allowed Christ in his life and he allowed his personal relationship with Christ to go well beyond the religious faith and obedience to our Lord Jesus. Paul was praying that the Ephesians (and us) would also experience what Paul experienced. Please also see the This verse in the Lord Jesus Christ Study.

Our next set of phrases talks about when the Father of glory raised him [Christ] from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. This is saying that Christ has the exact SAME power and position as the Lord because He is set...at his [God the Father's] own right hand in the heavenly places, far above all... (Please see the note for Romans 8:38-30 for links to where the Bible uses principalities and powers along with providing definitions.) Many people accept that there is a major difference between Jesus and the Lord and how men treat each. After all, Jesus was a man who men spit on and beat and killed while no one will get away with even thinking about doing those things to the Lord when He returns to rule and reign. However, we have been taught that Jesus and Christ are interchangeable personal names for that man. Most people believe that Christ has a lower position and/or less power that the Lord, or, at the very least, exercises less power or a lower position than that of the Lord. However, the true Biblical teaching is that the main difference between the role of Christ and the role of Lord is that the Son of God uses His role as Christ when He wants to deal in a personal way and He uses the role of Lord when He is no respecter of persons. Lord and Christ are equal in position and power. Among other things, both carry the title of King. We need to teach spiritually immature saved people the truth about Christ so that they will want to be in Christ and spiritually mature.

While I could say more about the details of this Second Step, I believe I have covered enough and will move on. Hopefully, the reader understands why all of the things in this Second Step require the First Step to be first. The natural man believes that his faith and obedience to Lord Jesus is sufficient and even greater the personal relationship with Christ. However, once the eyes of our understanding [are truly] enlightened then we will understand the lessons of the Second Step including the fact that Christ has as much power, and might, and dominion as the Lord. The difference is that Christ can work in our lives in a personal way while the Lord can not be personal (respecter of persons). What most people really want is God working in their personal lives in a personal way and that requires being in Christ.

That concludes comments on the second section of this sentence and brings us to the third (equivalent) section of this sentence which tells us of God's structure and how to approach and deal with God so that we can get the blessings that are in Christ. Much has been preached upon the doctrines covered here beyond what I have to say and most of what I have to say has already been said for other (equivalent) sections of this sentence. So, the details of this section of the sentence will be light.

In the first phrase we read that God hath put all things under his [Christ's] feet. That means that God has put Christ in charge of everything. Our Old Testament type is Joseph in every position that Joseph had. Again, I will not develop the analogy between the types but the Old Testament is like the time before Joseph went to Potiphar's house. The life of Jesus was like the time that Joseph was in Potiphar's house. Joseph's time in prison is a type of the time that the Son of man spent in the heart of the Earth (Matthew 12:40). Today is like the time when Joseph ruled under Pharaoh. If you recall, it took some time before Joseph brought everything and everyone under complete control of Pharaoh. But after that, Joseph ruled without question, which is a type of the Millennium Rule of Christ. at this particular point in time, we have the declaration that God hath put all things under his [Christ's] feet, but we do not have the realization. We are told that 'the just shall live by faith (the heart of the Earth2:4; Romans 1:17; Galatians 3:11; Hebrews 10:38). That means that while we do not see all things [put] under his [Christ's] feet, we are to live as if it was true. In particular, the phrase and gave him to be the head over all things to the church means that there should be no argument from people in the church. The Spirit of God uses the word of God to show the child of God the will of God. If there is a conflict between what is literally written in the Bible and what the religion says or what the world or our flesh wants, we are to submit to the literal meaning of the Bible. Anything else is following an antichrist. ('Anti' means alternative and opposing.)

Paul goes on to explain that which [the church] is his body. Just as our mind has complete control over our body, so also is Christ supposed to have complete control over the church. 1Corinthians 12 equates different spiritual gifts to different sections of the body and that teaching is directly applicable to this phrase, as well as other teachings in the Bible that I will not get into. Simply put, just as the brain sends instructions through the neck to the rest of the body, so also does Christ work through the structure that he created in the church. In particular, the pastor has the position of the neck in the 'body of Christ'. Anyone who tries to approach God outside of God's structure will not receive an answer from God other than instructions to work through God's appointed structure. All other answers are actually from some devil who is pretending to be God.

That brings us to the last phrase of [Christ is] the fullness of him that filleth all in all. God doesn't just want Christ in us but God wants Christ to fill all of the saved (filleth all) in all that they do. This matches Galatians 2:20 and Colossians 3:11. Please see the notes for those verses. Remember that each of the three sections of this sentence are equivalent. In the second section we were told a lot of things that are in Christ that we need to learn about after The eyes of [our] understanding [are] enlightened. in this equivalent section of the sentence, we are told that Christ needs to be in us and fill us like our brain is in and fills (completely controls) our body. This sentence makes Christ in us equivalent to us in Christ. The best illustration that I have is provided with more detail elsewhere. But, think of the saved as a light bulb. When electricity is in the bulb, it produces light and it is in the light that it produces. When the bulb is not in light it is because the bulb is not producing light and there is no electricity in it. Likewise, when Christ is in us, God's light shines out of our lives and we are in Christ. When we are not in Christ, it is because God's light is not shining out of our lives. That is because Christ is not in us. But as this phrase says, God wants Christ to fill us. You see, God gave us a dimmer control and we control how much of God's light shines from our lives. God wants our lives on full bright (filleth all in all) all of the time. However, God has to honor our free will and lets us control how much Christ is in us and shining God's light through our lives.

All of the blessings found in this sentence vary from saved person to saved person and, unfortunately, many saved don't have these blessings for much of their lives. Any honest Christian would have to admit that the amount of influence that God's Spirit has on lives of Christians is not constant across all Christians. If we want the blessings that are only in Christ, we need to let Christ in us and follow His directions for our lives so that God's light can shine through us. (Please see notes for Ephesians 5:8 and 5:14 for use of light in this epistle.)

Please see the note for Romans intro about the word wherefore. The functional definition is: Wherefore 'tells us a result (for) that occurs where ever you look'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

Please see the note for 1:1 about the word saint. The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people.

Please see the note for Hebrews 10:2 about the word cease. The functional definition for this word is: ' to stop moving, acting or speaking; to leave of; to give over; followed by from before a noun'. Please also see the note for Luke 9:30 about the word decease.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'Bestowing; confering; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. The functional definition is: 'Bestowed; granted; confered; imparted; admitted or supposed'. Please also see the note for 2Corinthians 9:7 about the word giver.

The functional definition of thanks is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you'. Please see the note for Colossians 4:2-4 about the word thanksgiving. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for 1Thessalonians 1:2 about the word mention. Webster's 1828 defines this word as: 'to put in mind; L. moneo and mind. A hint; a suggestion; a brief notice or remark expressed in words or writing; used chiefly after make. Make no mention of other gods. Josh.23. I will make mention of thy righteousness. Ps.71. Without ceasing I make mention of you always in my prayers. Rom.1.
MEN'TION, v.t. to speak; to name; to utter a brief remark; to state a particular fact, or to express it in writing. It is applied to something thrown in or added incidentally in a discourse or writing, and thus differs from the sense of relate, recite, and narrate. I mentioned to him a fact that fell under my own observation. In the course of conversation, that circumstance was mentioned. I will mention the loving-kindness of the Lord. Is.63.'.

Please also see the notes for Romans C15S25 and 2Corinthians C1S6 about the word prayer. Webster's 1828 dictionary defines prayer as: 'n. In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits. A prayer however may consist of a single petition, and it may be extemporaneous, written or printed. 2. A formula of church service, or of worship, public or private. 3. Practice of supplication. As he is famed for mildness, peace and prayer. 4. that part of a memorial or petition to a public body, which specifies the request or thing desired to be done or granted, as distinct from the recital of facts or reasons for the grant. We say, the prayer of the petition is that the petitioner may be discharged from arrest'.

Please see the note for 2Corinthians 12:1 which has links to everywhere that the Bible uses any form of the word revelation. The functional definition of it is: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen'. Biblical prophecy is one of the most often used doctrines of the Bible that is perverted in order to try and justify doctrinal error. Please also see the note for Romans 16:25 which has links to where the word reveal is used in Romans along with links from other commentators.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: 'The organ of sight or vision. Symbolically used for Sight; view; ocular knowledge including spiritual vision'.

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition is: 'The sense is to support or hold in the mind. 1. to have just and adequate ideas of; to comprehend; to know; as, to understand a problem in Euclid; to understand a proposition or a declaration'.

Please see the note for Hebrews 6:4 about the word enlightened. The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views'. Thompson Chain Topics provides links for this word as: 'Ps 18:28; 119:130; Pr 29:13; Isa 29:18; 60:19; Ac 26:18; 2Co 4:6; Eph 1:18; 1Pe 2:9. See Spirit; Teacher. See Instruction. See Inspiration. See Revelations, Devine'. In the Bible, we see that light comes from God while the devil brings darkness. Please also see the notes for Romans C13S15 and Ephesians C5S6 about the word light. Please see the notes for John 11:9-LJC about the phrase Jesus is our light. Please see the notes for Light and Darkness in 1John and Romans C13S15 about light and darkness.

Please see the notes for Romans C4S18; 1Corinthians C13S10; Philippians 1:19-20 about the word hope. The functional definition is: 'hope is like faith in that both require us acting upon our belief before we have any factual evidence that we are correct. However, where faith is based upon a promise found in the word of God, hope is based upon the character of God when there is no written promise found'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference. This word is used, in this book, in: Ephesians 1:18; Ephesians 2:11; Ephesians 4:1; Ephesians 4:4.

Please see the note for Ephesians C2S2 about the word exceed. The functional definition is: 'Going beyond; surpassing; excelling; outdoing'.

Please see the note for Romans C13S2 about the word power. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. The functional definition is: ' the faculty of doing or performing anything'.

Please see Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. Please also see Romans C3S27 about the law of works. Please also see Romans C11S10 about works are seen of men. Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about how we are judged by works. Please also see 2Corinthians 6:1 about the word workers. Please also see Philippians 3:2 about evil workers.

Please see the note for 2Corinthians 5:5 about the word wrought. The functional definition is: ' Effected; produced, performed'.

Please see the note for 1Peter C1S2 for dictionary definitions for the words raise / resurrection. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C8S11 about the 'resurrection of Christ' and about the 'resurrection of Jesus'. That note also provides links to where the Bible tells about Jesus raising other people from the dead. In addition, it provides links to verses which use the word quicken. Thus, it gives an organized approach to this subject and should be carefully considered for more details. The functional definition is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the gospel. If Christ be not risen, our faith is vain (1Co 15:14)'.

Please see the note for Romans C6S4; 1Corinthians C15S20; Philippians 1:19-20 about the word death. Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition is: 'Symbol of skill, energy, and action. "Strength of hand." Also control. God's "right hand" denotes His omnipotence. "The right hand," being more proficient than the left hand, is the place of honour (Ps 110:1; Mt 25:33)'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the note for 1:3 about the word heaven. The functional definition is: 'God's personal home'.

Please see the notes for Romans C8S40 and Ephesians C6S8 about the word principalities. The definition fr4om Webster's 1828 is: 'n. 1. Sovereignty; supreme power. 2. A prince; one invested with sovereignty. Tit.3. 3. the territory of a prince; or the country which gives title to a prince; as the principality of Wales. 4. Superiority; predominance. Little used. 5. In Scripture, royal state or attire. Jer.13'. Please also see the note for 1Corinthians C2S5 about the word prince. The functional definition is: 'one of the powers of this world and he rules a principality'.

Please see the note for Romans C6S14 about the word dominion. The functional definition is: 'Sovereign or supreme authority; the power of governing and controlling'.

Please see the note for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'The Bible uses this word to represent the power and authority which is associated with the name'. Please also see the note for 1Corinthians C1S4 about the phrase the name. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ:.

Please see the note for 1:4 about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. Please see the notes for Romans C16S33; 1Corinthians C1S19; 2Timothy C1S5 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

Please see the note for Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). the sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. to put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). to "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14).'.

Please see the note for Colossians C1S4 about the word head. The functional definition is: 'A chief; a principal person; a leader; a commander; one who has the first rank or place, and to whom others are subordinate'. Please also see the note for 1Corinthians 11:3-LJC about the phrase Christ: the head of.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The titles in this sentence are Beginning, Firstborn, and Head.

Please see the note for 1Corinthians C11S18 for links to where church is used in that epistle along with links from other commentators. None of the dictionaries have a Biblically correct definition for church. The commonly accepted definition is 'a called out assembly of baptized believers'. Please see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. We find this word used in this book, in: our current sentence; Ephesians 1:22; Ephesians 3:10; Ephesians 3:21; Ephesians 5:23; Ephesians 5:24; Ephesians 5:25; Ephesians 5:27; Ephesians 5:29 and Ephesians 5:32.

The functional definition, of the word body, is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. Please also see the note for Romans C7S30 about the word body. Please see the note for Colossians C1S6 about the phrase body of Christ.

Please see the note for Colossians 2:9 about the word fullness. The functional definition is: 'the things and actions which make something full'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'after. Col 1:3-4; Phm 1:5 faith. Ga 5:6; 1Th 1:3; 2Th 1:3; 1Ti 1:5,14 love. Ps 16:3; Col 1:4; 1Th 4:9; Heb 6:10; 1Pe 1:22; 1Jo 3:17; 4:21 General references. exp: 1Th 1:2.
the earnest. Ro 8:15-17,23; 2Co 1:22; 5:5; Ga 4:6 the redemption. Eph 4:30; Le 25:24-34; Ps 74:2; 78:54; Jer 32:7-8; Lu 21:28; Ac 20:28; Ro 8:23; 1Pe 2:9 (margin) into. Eph 1:6,12
after. Col 1:3-4; Phm 1:5 faith. Ga 5:6; 1Th 1:3; 2Th 1:3; 1Ti 1:5,14 love. Ps 16:3; Col 1:4; 1Th 4:9; Heb 6:10; 1Pe 1:22; 1Jo 3:17; 4:21 General references. exp: 1Th 1:2.
Cease. Ro 1:8-9; 1Sa 7:8; 12:23; Php 1:3-4; Col 1:3; 1Th 5:17; 2Th 1:3 making. Ge 40:14; Isa 62:6; 1Th 1:2 General references. exp: 1Th 1:2; Phm 1:4.
the God. Eph 1:3; Joh 20:17 the Father. 1Ch 29:11; Ps 24:7,10; 29:3; Jer 2:11; Mt 6:13; Lu 2:14; Ac 7:2; 1Co 2:8; Jas 2:1; Re 7:12 the spirit. Ge 41:38-39; Isa 11:2; Da 5:11; Lu 12:12; 21:15; Joh 14:17,26; Ac 6:10; 1Co 12:8; 14:6; Col 1:9; 2:3; Jas 3:17-18 revelation. Eph 3:5; Da 2:28-30; 10:1; Mt 11:25; 16:17; 1Co 2:10; 2Co 12:1 exp: 1Co 14:6. in the knowledge. or, for the acknowledgement. Eph 3:18-19; Pr 2:5; Jer 9:24; 24:7; 31:34; Mt 11:27; Joh 8:54-55; 16:3; 17:3,25-26; Ro 1:28; Col 1:10; 2:2; 2Ti 2:25; Tit 1:1; 2Pe 1:3; 3:18; 1Jo 2:3-4 General references. exp: Pr 20:12; Mt 13:16.
eyes. Eph 5:8; Ps 119:18; Isa 6:10; 29:10,18; 32:3; 42:7; Mt 13:15; Lu 24:45; Ac 16:14; 26:18; 2Co 4:4,6; Heb 10:32 is. Eph 2:12; 4:4; Ro 5:4-5; 8:24-25; Ga 5:5; Col 1:5,23; 1Th 5:8; 2Th 2:16; Tit 2:13; 3:7; 1Pe 1:3; 1Jo 3:1-3 his calling. Eph 4:1; Ro 8:28-30; Php 3:14; Col 3:15; 1Th 2:12; 2Th 1:11; 1Ti 6:12; 1Pe 3:9; 5:10 the riches. Eph 1:7,11; 3:8,16 exp: Es 1:4; Col 1:27. General references. exp: Ps 126:3; Pr 20:12; Mt 13:16.
exceeding. Eph 2:10; 3:7,20; Ps 110:2-3; Isa 53:1; Joh 3:6; Ac 26:18; Ro 1:16; 2Co 4:7; 5:17; Php 2:13; Col 1:29; 2:12; 1Th 1:5; 2Th 1:11; Jas 1:18 his mighty. Gr. the might of his. General references. exp: Ps 126:3; Lu 18:27.
he wrought. Eph 2:5-6; Ro 6:5-11; Php 3:10; 1Pe 1:3 when. Ps 16:9-11; Joh 10:18,30; Ac 2:24-33; 4:10; 10:40; 26:8; Ro 1:4; Heb 13:20 and set. Eph 4:8-10; Ps 110:1; Mt 22:43-45; 26:64; 28:18; Mr 14:62; 16:19; Joh 17:1-5; Ac 2:34-36; 5:31; 7:55-56; Ro 8:34; Col 3:1; Heb 1:3; 2:9; 10:12; Re 1:17; 5:11-14 heavenly. Eph 1:3 General references. exp: Ps 126:3; Lu 18:27; 1Co 15:27.
above. Php 2:9-10; Col 2:10; Heb 1:4 principality. Eph 3:10; 6:12; Da 7:27; Ro 8:38-39; Col 1:15-16; 2:15; Heb 4:14; 1Pe 3:22 every. Mt 28:19; Ac 4:12; Php 2:9-11; Re 19:12-13 in that. Mt 25:31-36; 28:18; Joh 5:25-29; Heb 2:5; Re 20:10-15 General references. exp: Ps 126:3
put. Ge 3:15; Ps 8:6-8; 91:13; 1Co 15:25-27; Heb 2:8exp: 1Ki 5:3. gave. Eph 4:15-16; 1Co 11:3; Col 1:8; 2:10,19 exp: 1Pe 1:21. Tothe. Eph 3:21; Mt 16:18; Ac 20:28; 1Ti 3:15; Heb 12:22-24 General references. exp: Ps 126:3; Mr 2:28; 1Co 15:25.
his. Eph 2:16; 4:4,12; 5:23-32; Ro 13:5; 1Co 12:12-27; Col 1:18,24; 3:15 fullness. Eph 3:19; 4:10; Joh 1:16; 1Co 12:6; 15:28; Col 1:19; 2:9-10; 3:11 exp: Eph 4:13. General references. exp: Ex 36:10; Ro 12:5; 1Co 12:27; Eph 5:30; Col 1:19.'

Home Start of Chapter

Ephesians Chapter 2 Summary

links to sentences in this chapter:

C2-S1 (Verse 1-3), C2-S2 (Verse 4-7), C2-S3 (Verse 8-9), C2-S4 (Verse 10), C2-S5 (Verse 11-13), C2-S6 (Verse 14-17), C2-S7 (Verse 18), C2-S8 (Verse 19-22)'.

The Chapter theme is: Everything that you have spiritually is due to Christ and not to keeping religious rules

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

The following outline, about salvation, was originally preached by Evangelist David Young and later expanded by me.

We were dead: 2:1.
We were disobedient: 2:2.
We were going in the wrong direction and headed for the wrong destination: 2:3.
We followed wrong desires (lust, etc): 2:3.
We were damned: 2:3.

But God:

God's provision was love: 2:4.
God's performance quickened us: 2:5.
God's power (grace) saved us: 2:5.
God's plan raised us: 2:6.
God's placed us in Christ Jesus: 2:6.

Demonstrations of God's work in us:

God loved us. 2:4.
God quickened us. 2:4.
God saved us the Bible Way 2:5. The Bible Way includes removal of the sin that was demonstrated in our lives according to 2:2-3.
God raised us up...in Christ Jesus. 2:6.
God made us to sit together in heavenly places. 2:6.
God created us: which means that He made us brand new in His life. 2:10.
God gave us a new walk. 2:10.
God ordained us. 2:10.

The Treasury of Scripture Knowledge provides an outline for this chapter as:

1-9	By comparing what we were by nature, with what we are by grace,
10-22	he declares that we are made for good works: and being brought near by Christ, should not live as Gentiles and foreigners, as in time past, but as citizens with the saints, and the family of God.

Ephesians Chapter 2 Sentence-by-Sentence

C2-S1 (Verse 1-3) What we were like before being saved.

Equivalent Section: You is used to be sinful.

Step One: Recognize that we used to be spiritually dead.

And you hath he quickened,
who were dead in trespasses and sins;.

Step Two: Recognize the way that we used to walk.

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:.

Equivalent Section: All hum and are naturally sinful.

Step One: Recognize that others act like we used to act.

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;.

Step Two: Recognize that others suffered God's wrath because of how they acted.

and were by nature the children of wrath,
even as others..

This sentence starts with And, which means it is added unto what came before. In addition, the next sentence starts with But, which connects it to this sentence. Further, the two sentences after that start with For, which means they give the reason why we are told what Paul says in the first couple of sentences within this chapter. Then we get a sentence which starts with Wherefore. From 2:11 through the rest of the chapter we are told the conclusions that result from what is said in the first 4 sentences (10 verses). Therefore, we need to consider these first 4 sentences (10 verses) as a unit in order to get the complete concept that is being presented to us.

As already mentioned, this sentence starts with And, which means it is added unto what was said in the prior chapter. The first chapter tells us what God did from a spiritual point of view and how God provided everything for us in Christ and ends with telling us how Christ is the head of the church, which means that we are supposed to obey Christ (just like a body is supposed to obey commands from the head). In Chapter 1 Paul told us about several things that God has provided in Christ and has denied those things to people who are not in Christ. We had a sentence with the opening salutation; one that gave us the Basic Outline of the gospel of Christ; a sentence that told us that all of God's blessings are in the person of Christ; a sentence that told us that being in Christ happens after we get saved; and a sentence that told us the conclusion of these general concepts. Paul's conclusion is that we need God's knowledge, wisdom and understanding which we can not get unless we experience being in Christ and obeying His commands (as the head over all things to the church). Thus, Paul gives us God's 'plan for spiritual maturity' in Chapter 1.

In the last sentence of chapter 2 (2:19-22), Paul gives us an analogy when he says ye are...built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone...groweth unto an holy temple in the Lord... Paul is saying that each of us is part of a building that is being built. He also says that the apostles and prophets are the foundation with Jesus Christ himself being the chief corner stone. A foundation of a building is the 'plan' put into stone. You can't build a rectangular building upon a circular foundation and expect it to last. In The opening salutation of this epistle Paul said that he was an apostle of Jesus Christ by the will of God. Thus, what he is saying (as an apostle and in this epistle) is part of our foundation ('plan' put into stone). As our foundation Paul told us that God hath blessed us with all spiritual blessings in heavenly places in Christ (1:3) and that God is going to gather together in one all things in Christ (1:10), which matches Paul's analogy of Jesus Christ himself being the chief corner stone. So we see Paul building this spiritual building, which is what he literally claimed in 1Corinthians 3:10 where he said According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon..

In our foundational chapter ('plan' put into stone), we were told that the pattern was that everything must be in Christ. Now Paul is adding this chapter unto the prior 'plan' chapter just like a builder adds the next story of a building unto the lower story. Paul starts this chapter with an And to let us know that he is adding unto what he started in the first chapter. Paul is giving us the instructions on how to heed how he buildeth thereupon when our foundation is that everything is in Christ. That is, this chapter starts the detailed instructions of what we are to do to build our personal life in Christ.

in this chapter (of detailed instructions of what we are to do to build our personal life in Christ), Paul tells us that we have to consider how we used lived in the flesh so that we know how our life is supposed to be changed. Notice that the second phrase of the First Step (who were dead in trespasses and sins) is past tense. Being saved is supposed to change us from what we used to be. Again, look at the first phrase of the Second Step (Wherein in time past ye walked ). Now look at the first Phrase of the First Step in the Second Equivalent section which says Among whom also we all had...in times past... Now see the first phrase of the Second Step of this Equivalent Section which says and were... So in every part of this sentence we see Paul using past tense verbs to describe what we used to be. in this sentence Paul is telling us how God changed us from what we used to be and we sometimes have to compare our current life to our own past (not to others) in order to see what God has changed.

The first thing Paul says is that the reader, and the Jews, were sinful when God quickened them. Please remember that the definition of quickened is 'being made spiritually alive and responsive to the Spirit of God in our physical life'. (Please see the note for 8:11 which has links to every verse which use any form of quicken and provides a note on how the word is used in each verse.) Being quickened causes changes in how we act in our flesh and the obvious change seen in this sentence is that we stop living in sin like we used to do. That is what Paul starts to tell us in the next sentence where Paul says But God...hath quickened us tgether with Christ. The phrase with Christ means that when God quickened us He attached us to Christ and it carries the concept that God uses Christ to do the quickening. As we saw in the note for 1:15-23, these Ephesians were missing the ministry of Christ and trying to serve the Lord Jesus in their own religious ability. But God didn't plan on us doing the changing in our own power because we can't. As 2:10 says For we are his [God's ] workmanship, created in Christ Jesus unto good works. The good works are supposed to be the result of his [God's ] workmanship but that workmanship is only in Christ Jesus. As we have seen everywhere that the Bible uses Christ Jesus, that name is used for items that apply to all saved which emphasize spiritual growth in Christ after profession. That is why I said that what is started in this sentence goes through 2:10. Here, we are told that we are quickened with Christ so that God can do the good works mentioned in 2:10. the point is that God had a purpose for quickening us and part of understanding what is happening in this quickening is to see what result it is to produce.

Since quickening changes us from what we used to be, we need to see our past condition in order to contrast it to our current condition. If our life doesn't show the changes mentioned in this chapter then we have not allowed God to quicken our personal life. When we examine this sentence we see two equivalent sections which tell us that we were sinful and that all hum and are sinful. By saying it twice we have a basis for doctrine, but this is said in enough other places (Romans 3:23; 5:12; etc) that this sentence is repeating a well-known doctrine. Notice that the first section of our sentence says the children of disobedience and the equivalent part of the second section calls them the children of wrath. God's wrath comes upon those people who claim to be His children while leading a life of disobedience. (When we follow the sin nature that we inherited at birth, we are leading a life of disobedience. Please see the note for Galatians 4:8 for links to place in the Bible where the word nature is used along with the definition from the Morrish Bible Dictionary and links to notes in other Studies with similar words. Please also see the note for Romans 11:20-21 for links to every place in the Bible where the word natural is used.)

We see this statement literally said in 5:6 which is finishing what Paul says starting in 5:1. We also see this same thing said in Colossians 3:5-7. Further, we see in Matthew 3:7 and Luke 3:7 that the Pharisees and Sadducees, who called themselves the children of God (because of their religious works) were warned that God's wrath was coming upon them. They did what religion said to do and refused to obey Jesus. Further, Jesus told the religious man He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him (John 3:36). Thus, choosing to obey religion when it opposes what is said by Jesus Christ is believeth not the Son (and)...the wrath of God abideth on him. Again, Romans 1:18 tells us For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;. Notice that our actions and lifestyle s of ungodliness and unrighteousness of men is what brings the wrath of God. Romans 2:1-11 warns the sinful religious man that he will get greater wrath than the non-religious sinful man that he judgest. However, Romans 5:8-9 tells us that we shall be saved from wrath through (Christ). Again, 1Thessalonians 1:10 tells us that we are delivered us from the wrath to come by Jesus. Hebrews 3 tells us how Christ Jesus is better than Moses and how the children of God suffered God's wrath and were refused the enter God's rest because They do alway err in their heart; and they have not known my ways.. Hebrews 3:12 warns us Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. Finally, Revelation is full of God bringing His wrath upon religious men who were disobedient. Therefore, the primary thing that we see in this sentence is that God's wrath comes upon people who are disobedient especially if they are (or claim to be) the children of God.

Finally, notice that Step Two, of the First Equivalent section, tells us that the spirit that now worketh in the children of disobedience is the cause of our sinful acts. There is a very real spiritual war going on. Devils hide their existence and try to convince us that their influence is 'natural', and therefore 'good'. Many people have preached upon Christians being 'double-minded' because we have our 'natural, sinful mind' and the mind of Christ. Well, this sentence is telling us that behind our 'natural, sinful mind' is a spirit and we need to stop listening to any spirit which encourages us to be children of disobedience / the children of wrath. Part of this is recognizing that there are very real spiritual beings called devils who are hiding but who are also trying to influence us to disobey God so that God will bring His wrath upon us and then they can tell lost people that there is no advantage to becoming a true child of God.

Please see the notes for Romans C8S11; Ephesians C2S1; Colossians C2S8 and 1Peter 3:18-LJC about the word quicken. The functional definition is: 'being made spiritually alive and responsive to the Spirit of God in our physical life'.

Please see the note for Colossians 2:13-15 about the word trespass. That note has links to every place in the New Testament where We find this word, links from other commentators, the definition from Webster's 1828 and a discussion on the difference between trespasses and sins. The functional definition is: 'To pass over the boundary line of another's land; to commit any offense or to do any act that injures or annoys another; to violate any rule of rectitude to the injury of another'.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. Please also see the note for Romans C9S28 about the phrase live / walk by faith. The functional definition is: 'small repeated steps'.

Please see the note for Luke 1:5 about the word course. The functional definition for this word is: 'A set way for someone or something to move from an existing position in order to reach a goal'. The course of this world is: 'how our society tells us to live'.

Please see the note for 1Corinthians C2S5 about the word prince. The functional definition is: 'one of the powers of this world and he rules a principality'. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the word principalities. The definition fr4om Webster's 1828 is: 'n. 1. Sovereignty; supreme power. 2. A prince; one invested with sovereignty. Tit.3. 3. the territory of a prince; or the country which gives title to a prince; as the principality of Wales. 4. Superiority; predominance. Little used. 5. In Scripture, royal state or attire. Jer.13'.

Please see the note for Matthew 6:26 about the word air. Easton's Bible Dictionary defines this word as: 'the atmosphere, as opposed to the higher regions of the sky (1Th 4:17; Re 9:2; 16:17). this word occurs once as the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the rendering of shamaiyim, usually translated "heavens." the expression "to speak into the air" (1Co 14:9) is a proverb denoting to speak in vain, as to "beat the air" (1Co 9:26) denotes to labour in vain'.

Please see the note for 1:5 about the word child. That note has a definition which shows that this word has many applications within the Bible. Please also see the note for Colossians 3:8 about the phrases children of disobedience and children of wrath. That note has links to every place in the Bible where we see these sets of words. As explained in that note, children of disobedience become children of wrath so long as they continue to disobey. Also, the only way to avoid God's wrath, even as the children of God, is to obey and continue to obey.

Webster's 1828 dictionary defines obedient as: 'Submissive to authority; yielding compliance with commands, orders or injunctions; performing what is required, or abstaining from what is forbid. The chief his orders gives; the obedient band, with due observance, wait the chief's command.' please also see the note for Romans C6S12 about the word obedience. Please see the note for Romans C2S5 about the phrase obeying unrighteousness. Please see the note for Romans C1S16 about the phrase disobedient to parents. Please see the note for Romans C1S16 about the word disobedient. Please see the notes for Romans C6S12 and Philippians 2:12 about the word disobedience.

Please see the note for Galatians C1-S11 about the word conversation. The functional definition is: 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'.

Please see the note for Romans 13:14 for links to place in the Bible where the word lust is used along with the definition from Webster's 1828. The functional definition for the word lust is: 'Unlawful desire of carnal pleasure. Evil propensity; depraved affections and desires.'.

The basic Biblical definition of flesh is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please see the notes for Romans C8S1; Galatians C6S8 and Philippians 1:22 about the word flesh. Please see the note for Romans C8S7 about the phrase in the flesh. Please see the note for Romans C8S7 about the phrase after the flesh.

Please see the note for Romans C15S11 about the word fulfill. The functional definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised'. Please also see the note for Romans C15S11 about the word fill. The functional definition is: ' Properly, to press; to crowd; to stuff. Hence, to put or pour in, till the thing will hold no more'.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and Philippians 1:23-24 about the word desire. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

Please see the notes for Romans C11-S37 and Romans C12-S2 about the word mind. Please see the note for Philippians 2:5-8 about the phrase mind Jesus. Please also see the note for 1Corinthians 2:16 about the phrase mind of Christ. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about the word highminded. The functional definition is: mind as: 'Mind signifies properly intention, a reaching or inclining forward to an object, from the primary sense of extending, stretching or inclining, or advancing eagerly, pushing or setting forward, whence the Greek sense of the word, in analogy with the Teutonic mod, moed, muth, mind, courage, spirit, mettle'.

Please see the notes for 1Corinthians C11S14 and Galatians C4-S5 about the word nature. The functional definition is: 'The inherent qualities of a being manifested in the various characteristics which mark and display its existence: the aggregate of such qualities is what is termed its nature, and one class or order of being is thus distinguished from another. Men by nature are the children of wrath, Eph 2:3'.

The word wrath occurs 202 times in the Bible and 48 times in the New Testament. It occurs 4 times in this epistle. 2:3 tells us about the children of wrath and the note for that verse explains that phrasing. It also shows several other places in the New Testament where God's wrath can come upon His children. The reader has already read this note. 4:31 tells us to Let all...wrath...be put away from you, with all malice. It is something that we are to put off. 5:6 warns us that the wrath of God upon the children of disobedience. The children of disobedience are disobedient saved people. Please also see the notes for Romans C4S16; Galatians C5S20; Ephesians C4S11 and Colossians C3S6 about this word. The functional definition is: 'Violent anger; vehement exasperation; indignation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'you. Eph 2:5-6; 1:19-20; Joh 5:25; 10:10; 11:25-26; 14:6; Ro 8:2; 1Co 15:45; Col 2:13; 3:1-4 dead. Eph 2:5; 4:18; 5:14; Mt 8:22; Lu 15:24,32; Joh 5:21; 2Co 5:14; 1Ti 5:6; 1Jo 3:14; Re 3:1 exp: Col 2:13; Heb 6:1. General references. exp: Le 11:24; De 16:12.
in time. Eph 2:3; 4:22; Job 31:7; Ac 19:35; 1Co 6:11; Col 1:21; 3:7; 1Pe 4:3; 1Jo 5:19 walked according. Ps 17:14; Jer 23:10; Lu 16:8; Joh 7:7; 8:23; 15:19; Ro 12:2; 1Co 5:10; Ga 1:4; 2Ti 4:10; Jas 1:7; 4:4; 1Jo 2:15-17; 5:4 the prince. Eph 6:12; Joh 8:44; 12:31; 14:30; 16:11; 1Jo 5:19; Re 12:9; 13:8,14; 20:2 of the air. Job 1:7,16,19; Re 16:17 the spirit. Mt 12:43-45; Lu 11:21-26; 22:2-3,31; Joh 13:2,27; Ac 5:3; 2Co 4:4; 1Jo 3:8; 4:4 the children. Eph 2:3; 5:6; Isa 30:1; 57:4; Ho 10:9; Mt 11:19; 13:38; Col 3:6; 1Pe 1:14 (Gr) 2Pe 2:14 (Gr) 1Jo 3:10 exp: 1Ch 17:9. General references. exp: Le 11:16,24; De 16:12; Col 3:7.
we. Isa 53:6; 64:6-7; Da 9:5-9; Ro 3:9-19; 1Co 6:9-11; Ga 2:15-16; 3:22; Tit 3:3; 1Pe 4:3; 1Jo 1:8-10 in times. Eph 4:17-19; Ac 14:16; 17:30-31; Ro 11:30; 1Pe 2:10; 1Jo 2:8 in the. Eph 4:22; Mr 4:19; Joh 8:44; Ro 1:24; 6:12; 13:14; Ga 5:16-24; 1Ti 6:9; Jas 4:1-3; 1Pe 1:14; 2:11; 4:2; 2Pe 2:18; 1Jo 2:16; Jude 1:16-18 fulfilling. Ro 8:7-8; 2Co 7:1; Ga 5:19-21 desires. Gr. wills. Joh 1:13 by. Ge 5:3; 6:5; 8:21; Job 14:4; 15:14-16; 25:4; Ps 51:5; Mr 7:21-22; Joh 3:1-6; Ro 5:12-19; 7:18; Ga 2:15-16 children. Eph 2:2; Ro 9:22 exp: Eph 5:6; Col 3:6. even. Ro 3:9,22-23; 1Co 4:7General references. exp: Le 11:16,24; De 16:12; 1Jo 4:19.'

Home Start of Chapter

C2-S2 (Verse 4-7) The included part of this sentence is separated below.

The grace of salvation.

Equivalent Section: What God did to earn praise for all eternity.

God made all of the difference when He quickened us tgether with Christ.

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 tgether with Christ,
(See Below);.

God has given us the highest position possible in heavenly places.

And hath raised us up together,
and made us sit together in heavenly places in Christ Jesus :.

Equivalent Section: Why God did what He did.

That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus..

Included Part: We received God's unmerited favor.

(by grace ye are saved)

The Included Part is separated (within my division by punctuation above) only for communicating structural concepts. By removing the included (what is within the parenthesis in the verse) part it is easier to see what the outer sentence says. That said, the included part was inserted into the outer sentence where it was inserted to clarify, and to emphasize, the concept that it is stating. That is, the First Equivalent Section of this sentence gives us a detailed definition of the grace of salvation. A properly written definition does not include the word being defined. By making by grace ye are saved an included part of the sentence, God properly provided a definition (which is the Section without the included part) while also letting us clearly know what is being defined (be inserting the included part where it is included). [I hope that my specifying what is communicated by sentence structure helps the reader :-)].

This sentence starts out with But. The But connects this sentence to the previous one while it goes in a different direction. The previous sentence is in Ephesians 2:1-3 and it is divided by punctuation, as well as explained within context, in the note above. That sentence starts out with And the And of that sentence ties all of this back to the discussion of Ephesians 1, especially the last sentence that goes from 1:15 through 1:23. Finally, everything from 2:1 through 2:10 is tied together into one thought, as explained in the note above. Therefore, all related verses and notes need to be considered together in order to get the full explanation of what is being said here.

In chapter 1 Paul told us the spiritual side of what has been made available to us in Christ after we get saved. In 2:1-3 Paul says that in addition (And) to having these spiritual blessings available in Christ, God has made this spiritual change able to affect our 'flesh', which includes our 'walk' in this world (that's part of what quickened means in the Bible. Please see the note for 8:11 which has links to every verse which use any form of quicken and provides a note on how the word is used in each verse.) In 2:1-3, Paul starts by telling us Wherein in time past ye walked according to the course of this world. Paul mentions our past so that we know what is supposed to change. Now in our current sentence Paul starts telling us the things of our 'flesh' that are supposed to change as a result of our being quickened. So, 2:1-3 is important in providing a transition from chapter 1 to chapter 2 and in providing the background of what is supposed to change.

Our current sentence starts out with But God, who is rich in mercy because Paul is going to tell us about the difference that God makes in our lives after our profession, in spite of the fact that we deserved punishment. God is rich in mercy because He forgives us when we really deserve an eternity in Hell and the Lake of Fire. (Please see the note for Romans 12:1 for links to verses in the New Testament where mercy is in the same verse with God.)

What Paul starts telling us in this verse goes on through 2:10. Lots of people quote Ephesians 2:8-9, but they really need to use Ephesians 2:8-10 to capture the true message of this text. That is, we can't do anything to be saved, but good works are supposed to result from our profession because we are created in Christ Jesus. In the middle of this sentence, Paul tells us that God quickened us tgether with Christ. In addition, the Bible, tells us that God changed things after Christ rose from the dead. In the middle of this sentence we are told that God changes things in our lives (in the exact same way) after we get in Christ. The main point of this sentence is that God can only do the work of quickening with Christ if we are in Christ and 'Christ is in' us. These Ephesians were trying to live the saved life without the ministry of Christ. Unfortunately, a lot of saved people try to do the same thing today.

Moving on to the more detailed analysis, we see that our sentence is broken into two equivalent sections (and an included part). The first section uses Christ and Christ Jesus while the second section uses only Christ Jesus. The first section is divided into 5 phrases which all happened before time began but which are often applied to our life in steps. These phrases do have an order to them and they start from God and end with Christ. More than one preacher has preached a full message on the phrase But God and I will not try to match any of them. As I've said, the word But connects the sentence following it with what came before while changing directions. As has been preached, only God could change our direction from Hell to heaven. However, as I have pointed out, God will not take away our free will. Therefore, He changes our direction by offering us blessings in Christ that are not given when we are not in Christ. This is with the understanding that God will be changing us all while we are in Christ. As a side note, I learned more about God while studying Lord for this study than any other way. As a result, I came to the conclusion that a virus is closer to man than man is to God when we consider size and power and nature and intelligence and so many other measurements. It took a being that is further beyond our comprehension than we are beyond a virus to save us. 2Peter 1:12 tells us which things the angels desire to look into. Can you imagine a doctor having a medicine that would wipe out the AIDS virus by burning it up and instead of using it he tells his collogues that he is going to become a virus and teach some of them how to become 'nice'. Imagine his announcing this plan and then admitting that very few of the virus will change but that he will suffer becoming a virus and die as a virus for those few. I can imagine his collogues questioning his sanity and urging him to 'just burn them up and be done with it'. Yet, how is such a plan is different from God's plan of salvation? Can you imagine Satan's reaction when he learned of the salvation plan after he was sure that he had corrupted man beyond salvation? Our God is awesome beyond comprehension. However, as this section of the sentence tells us, God's plan leads to us tgether with Christ and anything else is outside of the plan of God.

The first phrase of God's plan was God solving the problem by God going in a different direction than we were going in our flesh and sin. This 'change of direction' is the basic definition of 'repentance' used by most preachers and churches that try to be 'Bible believing'. However, if you study the use of 'repent' in all permutations, you will find that, in general, the Old Testament told people to repent from their sin and the New Testament tells us to repent toward God. The saints of the Old Testament did not have the indwelling Holy Spirit to turn to. The New Testament saints do. When the Old Testament saints repented from their sins, they often turned to self righteousness like the Pharisees did. That's why Jesus said in Matthew 5:20 For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. these Ephesians had their faith in the Lord Jesus (1:15) and were pursuing the self righteousness of the Law while God wanted then to turn from sin towards God (not self righteousness) and have the exceeding righteousness that is available to New Testament saints that are in Christ. That's why God's plan (in this section of this sentence) ends with quickened us tgether with Christ. We have true Godly repentance only when we are quickened together with Christ.

Please also follow This link to see other places where the Bible uses the phrase with Christ.

The second phase of God's plan was His applying His mercy. Mercy is a legal term which means we don't get the punishment that we deserve. If God just destroyed us without giving us heaven we would still have as much mercy. The included section of this sentence will be dealt with separately but adds in the qualifier that we are also saved by grace. Please see that section of the note below in regards to the involvement of grace in salvation. Before you can turn a runaway truck around, you must first stop it. Mercy is what stops us from going to Hell and reaping all of the other results of our sin, such as being crippled because of foolish driving. That is the second phrase of God's plan which requires His mercy. He stops us from continuing onto destruction then turns us around.

The third phrase is how He turns us around by loving us when we were altogether unlovely. I can not match all of the preaching on this subject and will not try other than to say that God's plan is to love our worst enemies through us after we get in Christ. Then, they will be 'brothers' and not enemies :-). Just as God used 'love' to turn us around, He wants to 'love our enemies' through us to turn them around.

The next phrase, after our receiving God's love, is to remind us where we were and what a holy and righteous God had to put up with to save us and turn us from our sinful self-destructive life. Only after we realize what God did for us are we fit to be quickened...together with Christ. That is because God does this quickening to bring Him glory and he can't do that if we aren't willing to be changed and we are not going to be willing so long as we are looking at things from a sinful fleshly perspective. However, once we realize what God has already done for us and what God wants to do for us, then we will be willing for God to quicken us tgether with Christ.

As already mentioned, God uses Christ to quicken us and He only quicken us when we are with Christ. Unfortunately, not all saved are quickened together with Christ and we should be able to see that the amount of quickening varies from one saint to another. The fact that quickening by Christ varies from one saved person to another and that some saved people are not quickened by Christ is consistent with the way that the Bible uses Christ by itself.

That finishes the details of the part of the first section of this sentence. Hopefully, the reader can see why I summed it up (in the division by punctuation above) as 'God made all of the difference when He quickened us tgether with Christ. ' While many people treat the phrases of this part as steps, they (technically) are not steps because they all happened before time began. However, as said, the application to our lives is often in steps. Therefore, treating them as steps is OK so long as people realize that the punctuation actually makes the two parts of this section steps. That is, the first part must occur in our lives before God applies the second part. Many people claim the second step of this section without completing the first step and God ignores their claim. The only thing that really matters is what God acknowledges, especially when it comes to God doing something like the second step of this section tells us that he does.

The Second Step of this First Section tells us that God adds heavenly places unto those that let Him quicken [them] together with Christ. Notice that the Second Step starts with and, which means that it is added unto those who are with Christ. While God intends for this claim to be for all saved (in Christ Jesus), we can not properly claim that this promise is realized by those who refuse to be with Christ. Notice that God uses Christ Jesus not Jesus Christ or anything else in this Step. Please see the note for This verse in the Lord Jesus Christ Study for details. In simple fashion, the Bible uses Christ Jesus when it is talking about something that is offered to all saved (Jesus) but which requires sanctification and spiritual maturing after our initial profession (Christ) with the emphasis upon sanctification and spiritual maturing (Christ Jesus instead of Jesus Christ).

This Second Step of this First Section is divided into two phrases of And hath raised us up together and made us sit together in heavenly places in Christ Jesus. I hope that you can see how these two phrases shows us how God has given us the highest position possible in heavenly places. As said, the And means 'added unto'. After God took care of our sin and turned us around and quickened us so that we could and would want to be with Christ, He added our responsibility to 'live by faith' as explained in Ephesians 2:8 and Romans 6. Romans 1:17 tells us the just shall live by faith and then the rest of Romans expands upon that statement by God. In particular, the note for Romans 2:16-177 tells us that God has a five Step plan for our salvation which includes walking in the faith of Abraham and that is part of our being quickened.

This verse tells us And hath raised us up together, which is covered in detail in Romans 6. The raised us up directly refers to the 'resurrected life' that is explained in Romans 6. Again, the together means with Christ as has already been explained. So long as we are with Christ, God continues to increase our quickening (second half of 1John 5:13). After we reach the 'resurrected life', we are to sit together in heavenly places in Christ Jesus. Generally speaking, we are not doing physical labor while we sit together with someone else. Generally speaking, when we sit together with someone else we are using our mind, will and emotions (soul) to get to know that other person and to let that person get to know us. This is the Mary experience (Luke 10:38-42). If there is work being done, the person sitting decides what work is done by the person actually working. Ephesians 2:10 tells us For we are his workmanship, created in Christ Jesus. So it is God who is doing the work and we control how much He can work in us but He only works in us when we are in Christ Jesus. Again, anything that is in Christ Jesus is meant for all saved but you have to spiritually mature in Christ to realize it and the more that you mature in Christ, the more that you realize it. What this verse is telling us that God wants us to realize in Christ Jesus is that He has given us a place to sit together in heavenly places. As mentioned elsewhere, these heavenly places are in heaven after our life here ends but it also includes having the kingdom of heaven while we are in this life. The kingdom of heaven is a separate study. However, we should agree with this simple thought. If we are part of a kingdom then we should represent that kingdom and follow the rules and customs of that kingdom just like an ambassador does for his home country (2Corinthians 5:20). The first section of this sentence tells us the process that God planned to use to take us from self-destructive Hell bound sinners to sitting together in heavenly places in Christ Jesus. The second (equivalent) section tells us the same thing a different way. However, before going onto that I will deal with the included part of this sentence.

The Included part is (by grace ye are saved;). It is grace that gets us heaven and this grace is for each and every one of us personally (ye). grace is associated with sin in that grace takes us from whatever terrible condition that sin put us in and makes us fit for heaven. Imagine going to heaven (non-stop church) the way you were when you first got saved :-). However, while grace does prepare us for heaven it does not remove the punishment for sin. Mercy does that. Mercy stops the negative movement and grace adds positive movement. While the two words are similar, there is a definite difference and God wants His people to make that distinction (2Timothy 2:15). While I could go on with the difference between grace and mercy, what is more important is the real reason that this included part is where it is. Ephesians 2:8-9 starts with For (Because) and gives the reason for the statement that came before it. 2:10 does the same. 2:8-10 give the spiritual reasons for the changes in the flesh mentioned in these first two sentences (2:1-7). 2:8-9 gives the spiritual reasons for the changes in the first part of this sentence and 2:10 gives the spiritual reasons for the changes in the second part of this sentence. After the For of 2:8 comes the same phrase (by grace are ye saved / by grace ye are saved) as this included part only with a slight change in the order of the words. Both phrases are saying that we are saved by grace, so we need to consider the meaning and use of grace in this epistle. The note for 1:3 provides a summary of the 12 places that grace is used in this epistle and also shows how grace is tied to glory in this epistle. in this sentence, grace is associated with the ministry of Christ. Notice that the Second Section of this sentence uses Christ Jesus; and the Second Step of the First Section uses Christ Jesus; while the First Step of the First Section uses Christ as a deliberate distinction. Also, this included part also uses Christ to associate this saving grace to the ministry of Christ. The things that the Bible associates with Christ Jesus are given to all saved but require the sanctification after initial profession for the saved to realize them in their life. However, the things that the Bible associates with Christ are not given to all saved and they are given in different quantity and quality to those saved who receive them.

In the Bible the main word associated with salvation is 'life', (as shown in many notes on this web site). God gives us His life to save us and God will not give His life to anyone who will become a stillborn. Also, the amount and type of 'life' that each saved person receives is different just like multiple children learn different lessons and learn lessons to varying degrees from the same parent. Yes, Jesus paid the price to get us out of Hell, but Christ takes us from our sin-destroyed condition and makes us fit for heaven just like a truly Godly father takes a newborn baby and makes that baby fit to live in society. It is through the ministry of Christ that we receive grace after our profession and that grace is to spiritually mature us just like a Godly father will give his children lessons to mature them in this life. Christ is preparing the saved for a spirit life in heaven. However, we each determine which lessons we are willing to receive and also how much of those lessons we are willing to receive.

Ephesians 2:8-9 says 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. the first part of 2:8 is different from the included part of this sentence in that 2:8 adds through faith. James 2:17-26 tells us that true Biblical faith is visible and true Biblical teaching tells us that faith requires us to take the first step before God steps in and does the actual work. However, as has been said several times in this study, our receiving anything from the Son of God through His role as Christ requires us acting through faith. Thus, the context of the included part of this sentence matches the first part of 2:8 by equating through faith of 2:8 to with Christ that is in the context of this sentence. In addition, the part of 2:8 that says and that not of yourselves matches what I said about the second section of the first part of this sentence (And hath raised us up together and made us sit together in heavenly places in Christ Jesus). Even the punctuation of these two verses matches. 2:9 is equivalent (part of the same sentence) to 2:8 and is separated, within the sentence, by a colon. I will leave that match-up to the reader.

Going on, we can see a parallel between 2:10 and the Second Section of this sentence. Both gives the spiritual reason for God giving us grace. Also, I said that the first to verses of this chapter form a unit. within this unit we see the same concept presented twice, which fulfills the Biblical requirement to claim that something is the basis of doctrine. Ephesians 2:10 says For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. the second part of this sentence says That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. Notice that 2:10 uses his for God the Father and this sentence uses he for God the Father. Notice that both say that God provides for us in Christ Jesus / through Christ Jesus. One talks about the change God brings by saying that we are his workmanship and that God's workmanship is unto good works. Since we did not produce good works in our sinful condition, this is obviously saying that God causes a change. The second part of this sentence says that the exceeding riches of his grace in his kindness toward us is proven by the change that God was willing to cause in us in spite of our sinful nature. Hopefully, the reader can see how 2:10 gives the spiritual reasons for the changes in our flesh that are described by the second part of this sentence. Hopefully, the matching I have provided allows the reader to see the 'cause and effect'. I could go on, but it should be obvious that there are the parallels between this sentence and 2:8-10 as I claimed. I will continue with the detail of this part of the sentence.

The second part of this sentence is equivalent to the first part because the two parts are separated by a colon. We concluded that the first part told us God's plan to take us from being self destructive sinners to being quickened together with Christ and after we were quickened God planned upon giving us the 'resurrected life' and have us sit together in heavenly places in Christ Jesus, which includes participating in the kingdom of heaven while we live here in the flesh. The second part is equivalent in that it gives an 'after the fact' summary and says that the results prove that God did what He planned while the first (equivalent) part tells the 'present tense' perspective of the same picture. The second part tells us That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. God gives us the riches of His grace because He has faith that those riches of grace will change us to be like Christ. Yes, some will abuse those riches of grace and get cut off until they turn to God and seek His change in their lives. However, the ones who get the greatest riches are the 'trophies' that God will point out in the ages to come, just like He pointed out Job. God will be able to say 'even though Satan and all of his followers tried to break them, they relied upon my grace and allowed Me (God) to change them into what they needed to be. Even though they didn't deserve the grace when I (God) gave it, their subsequent change proves that I (God) was justified in giving it.' that is essentially what this second part of the sentence is saying. I hope that the reader can see how it is the equivalent to the first part, just taken from a different perspective. Again, we are told that God's grace is given through Christ Jesus. Yes, God pl and it for all saved (thus, through Christ Jesus is used and not just through Christ). However, as we see everywhere in the Bible where Christ Jesus is used, the more the saved person matures in Christ the greater grace they receive and the more they realize the riches of grace that God has given them.

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy. The functional definition is: 'Not getting the punishment that we earned'. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

Please see the note for 1:3 about the word heaven. The functional definition is: 'God's personal home'.

Please see the note for Colossians 1:21-29 about the word age. No dictionary defines ages (plural). It is only taught as a doctrine by commentators which claim things which do not agree with what the word of God actually says. The usage of this word, in the word of God is: 'Uncountable number of years of time in multiple thousands of years'. There is a lot of doctrinal error taught about ages. Please be sure to stick to what is actually said within the context of where you find forms of this word.

Please see the note for Colossians 2S8 about the word shew. This is the Biblical spelling for the word show.

We find forms of the word exceed occurring 107 times in 106 verses of the Bible and, in the New Testament, in: Matthew 2:10; Matthew 2:16; Matthew 4:8; Matthew 5:12; Matthew 5:20; Matthew 8:28; Matthew 17:23; Matthew 19:25; Matthew 26:22; Matthew 26:38; Mark 4:41; Mark 6:26 ; Mark 9:3; Mark 14:34; Mark 15:14; Luke 23:8; Acts 7:20; Acts 16:20; Acts 26:11; Acts 27:18; Romans 7:13; 2Corinthians 3:9; 2Corinthians 4:17; 2Corinthians 7:4; 2Corinthians 7:13; 2Corinthians 9:14; Galatians 1:14; Ephesians 1:19; Ephesians 2:7; Ephesians 3:20; 1Thessalonians 3:10; 2Thessalonians 1:3; 1Timothy 1:14; Hebrews 12:21; 1Peter 4:13; 2Peter 1:4; Jude 1:24; Revelation 16:21. Webster's 1828 dictionary defines this word as: ', ppr. Going beyond; surpassing; excelling; outdoing. 1. Great in extent, quantity or duration; very extensive. Cities were built an exceeding space of time before the flood. this sense is unusual. 2. adv. In a very great degree; unusually; as exceeding rich. The Genoese were exceeding powerful by sea. I am thy shield, and thy exceeding great reward. Gen.15.
EXCEE'DING, n. Excess; superfluity'.

Please see the note for Colossians C3S8 about the word kindness. The functional definition is: 'Good will; benevolence; that temper or disposition which delights in contributing to the happiness of others, which is exercised cheerfully in gratifying their wishes, supplying their wants or alleviating their distresses; benignity of nature. Kindness ever accompanies love'. Please also see the note for Romans C12S8 about the word kindly.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Eph 2:7; 1:7; 3:8; Ex 33:19; 34:6-7; Ne 9:17; Ps 51:1; 86:5,15; 103:8-11; 145:8; Isa 55:6-8; Da 9:9; Jon 4:2; Mic 7:18-20; Lu 1:78; Ro 2:4; 5:20-21; 9:23; 10:12; 1Ti 1:14; 1Pe 1:3 his. De 7:7-8; 9:5-6; Jer 31:3; Eze 16:6-8; Joh 3:14-17; Ro 5:8; 9:15-16; 2Th 2:13; 2Ti 1:9; Tit 3:4-7; 1Jo 4:10-19 General references. exp: Ps 102:21; Ro 9:16; 1Jo 4:19.
dead. Eph 2:1; Ro 5:6,8,10 exp: Col 2:13; 1Ti 5:6; Heb 6:1. quickened. Eph 2:1; 5:14; Joh 5:21; 6:63; Ro 8:2 grace ye. Gr. whose grace ye. Eph 2:8; Ac 15:11; Ro 3:24; 4:16; 11:5-6; 16:20; 2Co 13:14; Tit 2:11; 3:5; Re 22:21 General references. exp: Ps 102:21; Ro 9:16; 1Jo 4:19.
hath. Eph 1:19-20; Ro 6:4-5; Col 1:18; 2:12-13; 3:1-3 sit. Mt 26:29; Lu 12:37; 22:29-30; Joh 12:26; 14:3; 17:21-26; Re 3:20-21 in. Eph 1:3 General references. exp: Ps 102:21; Isa 41:20.
in the. Eph 3:5,21; Ps 41:13; 106:48; Isa 60:15; 1Ti 1:17 shew. Eph 2:4; 2Th 1:12; 1Ti 1:16; 1Pe 1:12; Re 5:9-14 in his. Tit 3:4 General references. exp: Ps 102:21; Isa 41:20.'

Home Start of Chapter

C2-S3 (Verse 8-9) The first reason why God will get evidence of His grace. We did nothing to be saved.

Equivalent Section: God's grace is what saves us.

For by grace are ye saved through faith;
and that not of yourselves:.

Equivalent Section: God's gift is what saves us.

it is the gift of God :.

Equivalent Section: Only God gets glory for saving us.

Not of works,
lest any man should boast..

This sentence and the next teach the same concept as the prior sentence. This truth might not be readily evident but it is explained in the note above. Basically, the prior sentence told us about our salvation from the perspective of the person of Christ and our relationship through Him to God. This sentence and the next tell us about our salvation from the perspective of the action done by God. That action is through the person of Christ and our relationship through Him to God. However, while the subject is the same in both cases the perspective is different. Therefore, it is important for the reader to understand the concepts presented in the note above as those concepts will not be repeated except a passing note on one of the concepts. That is: the prior sentence said these things once. This sentence and the next sentence say them a second time. This fulfills the Biblical requirement for saying that something is doctrine which all saved people are to believe. Although many people understand that these sentences are doctrinal, not all people who claim to be saved understand this truth. In addition, many people who use this sentence for doctrine ignore (and sometimes even deny) the doctrinal truth of the next sentence. The problem that they have is that they want people to accept what they say is doctrine even while they are violating the rules for doctrine. We should not be amazed when people treat our word as badly as we treat God's Word.

The concepts and doctrine related to this sentence was covered quite a bit in the note above. Therefore, those items will not be repeated here. Within our sentence we have three equivalent sections which are divided by two colons. The First Equivalent Section has two steps. Many people quote this verse and then go and preach something totally different. When they do that they prove that they are not really reading what God's Word says but they are reading what they are told that God's Word says and even having their error pointed out the them only makes many mad at the messenger. Hopefully, the reader is willing to consider the truth of what God's Word actually says.

Many people use this verse to preach that 'we are saved by faith'. However, there is a major doctrinal difference between grace and faith. Further, there is a major doctrinal difference between by and through. We are using the functional definition for grace being 'that which makes the giver look good'. The note for 1:3 provides a summary of the 12 places that grace is used in this epistle and also shows how grace is tied to God's glory in this epistle. Look at the notes for each of those verses for a more detailed definition of grace. While grace is completely from God, faith requires our action. This is where we step on a lot of toes, especially related to this verse. Stick with me for this illustration, which is the easiest way to understand the true meaning of faith within the Bible. In your mind open the hood of a car. Look at the battery and the thick cable that goes from the battery to the starter which starts the engine of the car. All of the power for that starter motor comes from the battery. However, the starter motor can not use that power until it gets a little bit of electricity from the starter switch. The starter switch does not provide any power for starting the engine but it must give permission to the starter motor or the starter motor is not allowed to start the engine even though it has all of the power. That is how faith works in the Bible.

The devil accuses us of sin before the throne of God. He also accuses God to men by claiming that God works like the Devil. All sin is addictive and takes away our free will. Demonic possession takes away our free will. Everything that the Devil does takes away our free will. The Devil accuses God of taking away our free will even though God will literally let men go to an eternity in the Lake of Fire before He takes away their free will. The Devil is the Father of lies and he always has a lot of 'partial truth' within his lies. Likewise, doctrine of devils also has a lot of 'partial truth' within it. The doctrine of 'overwhelming grace' has the truth that God's grace is overwhelming but mixes in the lie that God uses it to take away our free will. You see, the Bible teaches that we must do an act of faith before God applies His overwhelming grace to our lives. True Biblical faith is an action verb. Every promise of God has a requirement that we do what He specifies before He fulfills the promise. However, even when we do what He specifies, our action only give God proof that we, of our own free will, give Him permission to work in our lives. Our act of faith does not force God to act, nor does it limit how God acts nor does it put a time limit (or any other limit) upon God's action. Hebrews 11:1 is full of people who acted in faith and did not receive the promise of God in this life. Some, like Abraham, will receive it in the future. Some received the blessing in heaven. All acted in faith and none controlled God's response nor did they receive the blessing without first acting in faith. Hopefully the reader can understand how this illustration of the Biblical definition of faith is different from the definition of grace ('that which makes the giver look good').

I've showed how faith and grace are different. Now we need to deal with the difference between by and through. When we go by something we follow it and are next to it. When we go through something we follow it and are inside of it. (Think of going through a tunnel.)

I will use another illustration. Imagine that we are in a building that is burning and you are on fire. Now imagine that I told you to go through the door and let the medical people work on you. If you tried to go through the wall or the floor or the roof or through anything other than the door, you would burn up. If you went through the door but then told the medical people that you would put your fire out by yourself and that you would heal yourself, you would probably still die from your burns. In order to be healed you would have to let them work on you however they wanted.

When we are saved through faith we 'go through faith (the door) and let God heal us however He wants'. When we claim to be 'saved by our faith' we trust our going 'by' (alongside) the door and then we try to heal ourselves because we never get to God and let Him work on us. When we are saved through faith we go through the door but only as a means to get to God because we understand that it is really God who does the saving.

Having explained that, we now have to put through with faith and the true results become even more different from what people mean by 'saved by faith'. First of all, the Bible makes a major doctrinal difference between our faith and the faith of Jesus Christ. I am not going to get into that here but a lot (all?) of what the 'saved by faith' crowd claim really comes from the faith of Jesus Christ. So we have a major doctrinal error to claim that the results are from our faith. Then we have the problem of what our faith is in. Lost people do not have faith in God or Jesus Christ but their faith is in 'their own righteousness' or 'their religion' or the 'claims of their religious leaders' or some other thing (John 1:12-13). Thus, the faith of a lost person is a barrier to their trusting God and getting saved. In my illustration I used a door, which is a hole in a barrier. The by grace says how we get to salvation just like we go to Florida 'by I75 south'. Thus, this sentence is really saying that God's grace is the way (by) that we get through the barrier of our lost faith in wrong things in order to be personally (ye) saved.

The requirement of faith is a barrier to the lost people getting saved that God's grace must get through in order for God to save us. We are notsaved by our faith'. Some people will argue that they are 'saved by' the faith of Jesus Christ'. However, of means 'belonging to and controlled by'. therefore, the lost person has to get to Jesus Christ and accept His gift, which includes the faith of Jesus Christ, before he can use that faith. Therefore, the only faith that a lost person has is their own until after they get saved. And, that faith is in the world and their own flesh. It is a barrier that God's grace must get the lost person through. God's grace must convince them to switch their faith to be in the person Who died for them, which is Jesus Christ.

Returning to faith, the Bible teaches that after we are saved, Jesus Christ gives us the faith required to live righteously. We must walk in that faith, but that is covered in different verses than our current sentence. What I said earlier, in this note, about faith being an act that we do to prove that God has permission to work in our life does not apply to salvation. That is why we read not of yourselves and Not of works. We do not do a work of faith to get saved but we accept a gift that comes by (alongside of) God's grace. That gift is a personal relationship with our Lord Jesus Christ. After we are saved (have that personal relationship), we use the faith that Jesus Christ gives us. Before we are saved we can have faith that God will bless us some way and we can do a true act of faith for a blessing when it does not go against our other beliefs. However, for salvation, every lost person has faith in something other than God which is a barrier that only God's grace can get through.

Having dealt with background error, we can deal with what this sentence is really saying. It starts out with For, which means 'Here's why the prior statement was true'. In the prior sentence we saw that God did everything for our salvation and that He did it all with Christ and that God provided our salvation That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. So what God gets out of saving us is proof of His grace in his kindness toward us. This sentence and the next start with For and give two reasons why our salvation is proof of God's grace. Our first reason for God claiming all of the glory is that we didn't do anything for our salvation. As the third Equivalent Section says: Not of works, lest any man should boast. Yes, we have to accept (go by) God's grace, but as already explained, our doing so only proves that we give God the permission to work in our life and that we give it of our own free will. None of our acts get us saved. Salvation is completely done by God but only when we accept His salvation His way. As our Second Section says: it is the gift of God. A gift costs the recipient nothing. All costs are paid by the giver.

This gift is a personal relationship with God through Christ, as explained previously. The next sentence explains what God will be doing through this gift. It is doctrinal error to claim that we can accept God's gift while rejecting one of the reasons that God gives His gift. It is fraudulent of us to enter a legal (covenant) agreement with God with the intention that we get everything out of salvation that God promises while we deny God the glory that He will get from changing our life after our initial profession. That fraudulent claim is what people support when they quote this sentence while leaving out the next. The two sentences work together.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion'. Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please see the notes for Romans 4 and James 2:21-LJC about the phrase faith: Abraham's. Please see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. The functional definition is: 'given from one person to another without compensation; a donation'.

Please see the note for Romans C3S21 about the word boast. The functional definition is: 'We are to boast about what the Lord does in and through His church, his people and our own personal life. This is called 'giving God glory'. However, we are not to boast about anything else'. Please also see the notes for Romans C1S16 and Romans C3S21 about the word boasters.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by. Eph 2:5; Ro 3:24; 2Th 1:9 exp: 1Co 15:10. Through. Mr 16:16; Lu 7:50; Joh 3:14-18,36; 5:24; 6:27-29,35,40; Ac 13:39; 15:7-9; 16:31; Ro 3:22-26; 4:5,16; 10:9-10; Ga 3:14,22; 1Jo 5:10-12 exp: 1Pe 1:5. That. Eph 2:10; 1:19; Mt 16:17; Joh 1:12-13; 6:37,44,65; Ac 14:27; 16:14; Ro 10:14,17; Php 1:29; Col 2:12; Jas 1:16-18exp: Job 40:14; Ps 105:45; Ac 15:11; Ro 6:17; 2Co 4:7. General references. exp: Isa 41:20.
General references. Ro 3:20,27-28; 4:2; 9:11,16; 11:6; 1Co 1:29-31; 2Ti 1:9; Tit 3:3-5 exp: Isa 41:20.'

Home Start of Chapter

C2-S4 (Verse 10) The second reason why God will get evidence of His grace. Our changed life is evidence of His grace working in us.

For we are his workmanship,
created in Christ Jesus unto good works,
which God hath before ordained that we should walk in them..

As mentioned in the two prior notes, this sentence and the sentence in 2:8-9 together say the same message as what is said in 2:4-7. This repeat of the message fulfills the requirements to be doctrine. Where 2:4-7 told us that God saved us with Christ (that is using the person of Christ), 2:8-9 and this sentence (together) tell us the action of salvation. The doctrinal message is that salvation is provided by God and God alone.

Most of the doctrinal concepts were dealt with in the note for 2:4-7 and they will not be repeated here. Please see that note.

This is a critical verse that is, unfortunately, ignored by many soul winners. They like to emphasize 2:8-9 that tell how we don't do anything to earn salvation, but ignore this sentence which clearly says that we are his workmanship. As already pointed out, this sentence is the second reason that the Bible gives for God saving us. We can not defraud God by saying that we get our salvation but God doesn't get one of the reasons for His saving us.

Lots of religious people like to point out how other religions misinterpret the Bible but get mad when someone points out the same thing about their religion. When it comes to salvation, at some point in the past Satan got Bible believing religions to emphasize only part of the true Biblical plan of salvation. Of course, others pointed out their error and then emphasized the part that others were playing down and we were off to the races. We now have some people insisting that one half-truth is the true plan of salvation and claiming that anyone else, including those with the whole truth, are heretics. We also have people with the other half-truth doing the same. Then we have people who start out with the whole truth but are scared of being called a heretic that in the process of backing away from one half-truth they back into, or almost back into, the other half-truth. The one half-truth is that our salvation is all done by God. The other half-truth is that our salvation changes us. The argument is because people accept the doctrinal error which claims that if a change is a required result then it is really a cause and that would make it our part of salvation. That argument ignores the differences between cause and effect.

People who believe one of the half-truths will tell someone with the whole truth that they had better be careful because 'you're sounding a whole lot like those heretics', (meaning people with the other half-truth). The truth is that on more than one day I have been accused of sounding like 'Easy Believism' and 'Lordship Salvation' for the exact same presentation of God's plan of Salvation. Obviously, the same message can't be both extremes at the same time. However, someone at center looks to be to the other side from the perspective of someone who is off-center when they consider their position to be the center. The only way to know if you have the whole truth (are actually at zero) is to ignore what your teachers and religion says and look at what the Bible actually says.

The Bible says that true salvation is receiving God's life and becoming God's child (John 1:12-13). A father (physical or God) provides life through his seed (1Peter 1:23, etc). The child receives attributes of the father's life that become fixed forever at birth. Physical children receive DNA from their physical father and that DNA can not be changed after birth. Spiritual children receive 'everlasting' spiritual attributes from God through the ministry of Jesus at their spiritual birth and those can never be lost or changed. What we receive from Jesus at our spiritual birth is personal.

In addition, to the personal attributes received from the father through the 'seed', a Godly father and his child have a personal relationship after the birth of the child. That relationship remains personal no matter how many children the father has. The relationship between a saved person and Christ is also personal. There is nothing personal in our relationship with the Lord because that is the role that God uses when He must be no respecter of persons (We find the phrase no respecter of persons in: Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13. Please also see Romans C10S13 about the phrase no difference in people. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about no respecter of persons.). So please understand that the Bible makes 100% division between the roles of Lord and Jesus and Christ and when I say that Christ changes us after our profession, there is absolutely NO way that I am talking about this so-called 'Lordship Salvation'. Christ is not Lord. What a father does, in a personal relationship, to help his child mature CAN not be equated to some law that applies equally to all children regardless of their relationship or personal attributed. The same is true about the difference between the personal relationship that Christ has with a child of God and the way that the Lord enforces God's Law with NO regard for personal relationship or personal attributes.

Returning to the attributes of life, inherited attributes can be increased or decreased by events in this life. An example is that all of my brothers received (at birth) a 'bald' attribute (DNA) just like I did. However, I went bald several years before any of the others because of events in my life that they did not experience. Another person that I've met learned to walk after they were born then lost that ability due to an accident. Therefore, our 'life' can be described by the DNA attributes that we inherited and by the experiences after birth. Anyone who insisted that only the DNA mattered would be counted a fool. Also, anyone who insisted that the DNA had NO effect at all would likewise be counted a fool. Likewise, anyone who insists that everything is received through Jesus (DNA) is counted a fool by the God of the Bible. I can show you places where the Bible says that God the Father, the Holy Ghost and God the Son in His role as Jesus and in His role as Christ and in His role as Lord provided salvation. The truth is that each had a part and we do not have true Biblical salvation if we deny ANY of those parts. And yes, I can prove that from the Bible also.

God had a personal relationship with Adam and Eve until they sinned. 1John 3:4 says Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. that ended God's personal relationship with man because God 'shall judge the world with righteousness (Psalm 96:13, etc) and God can not be a righteous judge if He has a personal relationship with someone while they are accused of a crime that will come into His court. Forsome crazy reason God wants a personal relationship with us but couldn't have it until the Son of God came as the man named Jesus and paid the debt for our sin. God uses the payment by Jesus to justify Blotting out the handwriting of ordinances that was against us (Colossians 2:14). Once the charges (handwriting of ordinances that was against us) are gone, the righteous judge can now have a personal relationship with the person who is no longer charged with a crime (1John 3:4). However, He only Blots out the handwriting of ordinances that was against us for those that agree in their heart to have this personal relationship with Him. When some fool says the 'magic prayer' of '1,2,3, Jesus save me' so that they can live in iniquity and go to a mansion in heaven, the God of the Bible tells His angels to drop that fool straight into Hell when they die if they don't get Biblically right before death. Such people 'do not pass the gates of heaven, do not get out of Hell for at least 1,000-years and when taken out for the Great White Judgment, get warned that Hell was just the attitude adjustment before they were allowed to come into the court of the Creator of the Universe'.

The fact is that within the phrase of eternal life, eternal is a modifier to life and, therefore, less important than life. The Son of God, in His role as Jesus died so that each saved person could have their personal sins blotted out and so that they could personally get out of Hell and into heaven. The Son of God, in His role as Christ, has a personal relationship with every saved person and that relationship is not the same with all saved people as this so-called 'Lordship Salvation' depends upon. Jesus Christ is the most common name for the Son of God in the New Testament because it reminds the saved of their personal relationship with God that comes through the ministry of Jesus and through the ministry of Christ. Just the notes related to the verses covered so far in Ephesians 2 should make the personal nature of that relationship clear. When so-called soul winners use Ephesians 2:8-9 to tell people about the gift of salvation (that is provided through the ministry of Jesus) and deliberately leave out 2:10 (which tells them of the personal relationship through the ministry of Christ) they are not telling all of God's plan of salvation. True Biblical salvation DEMANDS a change after profession but that change comes through the personal ministry of Christ and not through the non-personal, legalistic ministry of the Lord. That change is not the same for all saved, like the so-called 'Lordship Salvation' claims. That change is personal. Also, just because you and others don't see it that doesn't mean that there was no change. Blindness of those around you does not change reality. So, while it is possible for someone to truly be Biblically saved and no one see any change, the truth is that the probability of such an occurrence is so small that God tells His people to not deny that person's claim but to treat them as a lost person until true Spiritual evidence is seen.

This verse says that God hath before ordained that we should walk in them (good works). That means that God made this requirement a Law (ordained). God can not be a righteous judge and ignore His own Laws. God can not be a righteous judge and save someone that He knows will NEVER walk in them (good works). The change in a saved person's life after profession is strictly from God working in the lives of saved people and is not optional for true Biblical salvation. I believe that the truly Biblical soul winner will show people this truth. I personally always include Ephesians 2:10 any time that I mentioned on Ephesians 2:8-9 when presenting the Bible's plan of salvation.

Please see the note for Colossians 1:9-17 about the word created. The definition from Webster's 1828 is: 'Formed from nothing; caused to exist; produced; generated; invested with a new character; formed into new combinations, with a peculiar shape, constitution and properties; renewed'. Please also see the note for Revelation 4:11-LJC about the phrase God created us.

Please see the note for 1Peter 2:6 about the word contain. The functional definition for this word is: 'To hold, as a vessel contains a gallon. Hence, to have capacity; to be able to hold; applied to an empty vessel'.

Please see the notes for Romans C7S14; Romans C13S3 about the word ordain / ordinance. The functional definition is: 'Properly, to set; to establish in a particular office or order; hence, to invest with a ministerial function or sacerdotal power; to introduce and establish or settle in the pastoral office with the customary forms and solemnities; as, to ordain a minister of the gospel'. Please see the note for Colossians C2-S3 about the word order.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we are. De 32:6; Ps 100:3; 138:8; Isa 19:25; 29:23; 43:21; 44:21; 60:21; 61:3; Jer 31:33; 32:39-40; Joh 3:3-6,21; 1Co 3:9; 2Co 5:5,17; Php 1:6; 2:13; Heb 13:21 created. Eph 4:24; Ps 51:10; 2Co 5:17; Ga 6:15; Col 3:10 exp: Isa 43:1. good. Mt 5:16; Ac 9:36; 2Co 9:8; Col 1:10; 2Th 2:17; 1Ti 2:10; 5:10,25; 6:18; 2Ti 2:21; 3:17; Tit 2:7,14; 3:1,8,14; Heb 10:24; 13:21; 1Pe 2:12 which. Eph 1:4; Ro 8:29 exp: 1Pe 1:3. ordained. or, prepared. exp: Joh 15:16. walk. Eph 2:2; 4:1; De 5:33; Ps 81:13; 119:3; Isa 2:3-5; Ac 9:31; Ro 8:1; 1Jo 1:7; 2:6 General references. exp: Isa 41:20; Lu 1:75.'

Home Start of Chapter

C2-S5 (Verse 11-13) The results of true Biblical salvation.

Equivalent Section: We used to be kept far from God.

The Jews used to exclude Gentiles for religious reasons.

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;.

Those religious and spiritual reasons kept Gentiles away from God and the promises of God.

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:.

Equivalent Section: We can now draw close to God.

But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ..

This sentence starts out with Wherefore. That makes this sentence based upon the prior sentences of this chapter and this sentence can not be properly interpreted without consideration of what supports it. Please see the notes for 2:1-3; 2:4-7; 2:8-9 and the note for 2:10 for all of the doctrine on salvation that came before this sentence. What is said throughout the rest of this chapter is based upon the conclusion (Wherefore) of this sentence and this sentence is concluding what was said in the start of this chapter. Paul is building one thing upon another, like a stone wall or logical argument is built. Therefore, each new item can only be properly understood in context of previous statements and in context of future statements that the current must support. For example, the size and quality of the foundation required for a single story 500 sq ft house is considerably different than the foundation for a freeway bridge. Likewise, these sentences are the basis of a lot of important (heavy) doctrine which is presented later within this epistle.

In the prior sentences, Paul talked about the change that God brings into the lives of everyone who is truly saved. Paul talked about spiritual changes as well as fleshly (physical) changes. in this sentence, Paul is telling the readers that they were outside of the promises of Israel and had no hope of God changing their lives to help them to stop their sinning and no hope of any of the promises of God. He goes on to say that we now not only have hope but are made close to God in Christ Jesus. Again, we see Paul talking about change due to true salvation and the ongoing effects of increasing that change. Part of those effects is having access to promises that were reserved for Jews. Paul goes on in the next sentence and gives us the reason for us having access to these latest promises. Christ changed us and changed the Jews. Where there was such a division that a wall had been built between the two groups, now the wall has been destroyed and Christ made the two groups into one people. As one people, all promises to the people are equally available to all that are in the people. Again, all of these claims can be backed by breaking down the sentences by the punctuation and seeing that the details do support the summary statements made.

The next sentence (2:14-17) gives the reasons for what Christ did in our current sentence because it starts with For. In that sentence we are told that Christ brings peace to those saved people who are in himself. Basically, we can't have peace with God while we are at war with our fellow man over religious differences. So, in order to give men peace with God, Christ removed the religious differences and gave men peace among the saved brethren. As part of the change that He brings through our personal relationship with Christ, He tells each person what they (personally) have to change in order to end their personal war over religious differences. Basically, unless you can show where some other person is doctrinally disagreeing with the Bible, you are displaying your own spiritual immaturity by fighting over religious differences with anyone who is saved. Further, so long as you refuse to make peace with that other saved person, you won't have peace with God. Since Christ wants us to have peace with God, He did the things found in our current sentence.

Our current sentence has two equivalent parts that are the mirror image of each other because they are separated with a colon followed by but. But changes the direction of what is being said while retaining the same subject. Within the Bible, the combination of a colon followed by the word but makes that change a 180 degree change. The first part of this sentence tells us 'Gentiles not only were far from God but had no hope of making peace with God' while the second part tells us (after the but) that not only were Gentiles allowed to make peace with God but now they are made nigh by the blood of Christ. Hopefully, the reader can see why I am saying that this is a 180 degree change towards God.

The First Section of this sentence has two steps which tell us that 'The Jews used to exclude Gentiles for religious reasons' and 'Those religious and spiritual reasons kept Gentiles away from God and the promises of God'. In the First Step we are reminded that the Jews used the symbol of their covenant (spiritual contract) with God to make a religious difference between the Jews and the Gentiles. The Jews called the Gentiles Uncircumcision. If you search the Bible for where it uses circumcision, you will find that it has a spiritual aspect because it is a covenant (spiritual contract). God was looking at the performance of the Jews and seeing no difference between those who had the covenant and those who did not have it. So God removed the covenant when He started His church. The religious man makes a big deal over the religious physical symbol while God makes a big difference based upon the spiritual performance. Thus, our first step explains how the Jews excluded Gentiles because the Gentiles didn't have the religious physical symbol of the covenant.

In the Second Step we are told That at that time ye were without Christ. We did not have an ongoing personal relationship with God to rely upon. We are also reminded that we had no legal claim (being aliens from the commonwealth of Israel) and had no contractual claim (and strangers from the covenants of promise). This resulted in our having no hope. In addition, we had not way to get hope because we were without God in the world. Thus, in two steps Paul describes how completely hopeless we used to be. However, this sentence goes on with the exact opposite, in the next equivalent section, and tells us how our personal (ye) relationship in Christ Jesus turned things around 180 degrees.

In the first section of the first part, Paul describes some places that the Gentiles were. First, when Paul says Wherefore, he means 'because you were in the place I just described'. They were in the place where they were dead in trespasses and sins but some got out of there only because they got in Christ. Those that are now in Christ were just reminded (2:8-9) that it was 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. So when Paul starts out with Wherefore remember he is reminding them of where they are (spiritually) and where they used to be and how they got from where they used to be to where they are now. And, just in case they were just listening without thinking, Paul reminds them of a few details they might tend to forget in their flesh. Paul reminds them that ye being in time past Gentiles in the flesh. Specifically, by putting this in the past tense, Paul is indicating that they are no longer Gentiles in the flesh. They are not because God has transformed them into sons of God (John 1:12-13) and if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise (Galatians 3:29).

Please note something before we move on. Our sentence says trespasses and sins, which makes trespasses and sins two different things. There is a lot of doctrinal error which is taught based upon good people not recognizing this difference. We were dead in both but Colossians 2:13-15 tells us that Christ hath he quickened together with him, having forgiven you all trespasses. Notice that it says that Christ forgave all trespasses but does not mention sins. Sins are felony crimes against God's laws while all trespasses are misdemeanors. Trespasses are forgiven automatically but we must confess and forsake sins in order to have them forgiven (Proverbs 28:13; 1John 1:9). God treats trespasses and sins done by His children two different ways. While He ignores Trespasses, He requires us to confess and forsake sins.

Paul continues and explains that in the flesh has been changed to in Christ because people act differently when they are in Christ than when they are in the flesh. However, once more we see this promise limited to those that are in Christ (And if ye be Christ's). So Paul reminds them that spiritually they stopped being Gentiles in the flesh and became in Christ. Then Paul finishes this section with the religious barrier they used to face when he says who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands. The phrase that which is called the Circumcision is referring to the religious Jew. But notice that Paul puts this religious difference in the flesh made by hands. The Jews were claiming 'We're better than you because we did this physical thing with our hands'. Religions are always claiming that what they do in the flesh forces something to be done in the spiritual realm, which is false. While religion concentrates on the physical act, God concentrates on the spirit of submission and obedience. That's why two people can pray the same 'sinner's prayer' out loud, together, in unison and one will be saved and the other not saved. So, in this first section Paul is reminding the Ephesians that they had no spiritual standing to make a claim on God, they didn't even have this false religious standing but God changed their spiritual results when they got in Christ.

In the Second Step (of the First Section) we were told that 'Those religious and spiritual reasons kept Gentiles away from God and the promises of God'. In the first phrase Paul told them where they were and in the second phrase he says why they were there. Specifically, Paul said first That at that time ye were without Christ. The phrase at that time is referring to the time that they were Gentiles in the flesh. Since he is talking about when they were in the flesh, Paul is going to tell them the 'fleshly' reasons that they were excluded from the blessings of God. The blessings of God, as Paul has already said several times, are in Christ. Since they were without Christ, they were without the blessings of God. But beyond a general statement about them being without the blessings of God, Paul is going to give then specific ways that they were excluded from the blessings of God because the next word is being. We are 'human beings'. Paul is saying 'here is what you were' and because of what you were, you could not be in Christ and get the blessings of God. So, we will deal with what Paul said they were and then return to this phrase to see why that prevented them from being in Christ and receiving the blessings of God that are reserved to those that are in Christ.

The first reason that Paul gives is being aliens from the commonwealth of Israel. One of the biggest controversies in the political arena of the U.S. is an argument about the economy being destroyed by us having to supply all of the benefits of citizens to illegal aliens. The fact is that you would be hard pressed to find any country anywhere in the world at any time throughout all of history that gave benefits of citizenship to aliens, much less illegal aliens. In particular, we can read throughout the Bible where Paul used his Roman citizenship to advantage because many people were not so privileged. So in this phrase, Paul is reminding these Ephesians that they had no legal claim to anything that belonged to Israel, including God and the promises of God. Then He adds to that that they were strangers from the covenants of promise. Again, religion errors when they claim salvation and other things based upon Law. Galatians 3:13-18 makes the specific declaration that to Abraham and his seed [Christ] were the promises made and that the law, which was four hundred and thirty years after (the covenant) cannot disannul (the covenant) and that God gave it [the promise of salvation] to Abraham by promise. True Biblical salvation is not by the Law or because we did some legalistic religious act, such as said a 'prayer of salvation'. True Biblical salvation is based upon the promise made to Abraham and is backed by the character of the God who made that promise. So in this section, Paul is telling them that they not only had no religious or legal basis but they had no promise. And, just in case that wasn't enough, Paul went on and said that they were having no hope and were without God in the world. No one can get in a much more desperately impossible situation and still be in the flesh.

So now that we have dealt with what Paul said they were, we can deal with why that prevented them from being in Christ and receiving the blessings of God that are reserved to those that are in Christ. The first thing was that they were excluded from the benefits of the commonwealth of Israel. Genesis 32:28 says And he said, thy name shall be called no more Jacob, but Israel : for as a prince hast thou power with God and with men, and hast prevailed. the Bible uses Israel for the relationship with God (for as a prince hast thou power with God) and 'Jacob' (or 'Jew') for the physical / religious relationship. When Paul says that the Gentiles were aliens from the commonwealth of Israel he was saying that they had no right to claim any spiritual benefit from God including not having access to the Bible and not having access to the truth and not having access to true worship or any relationship to God. All of these are things that we learn and spiritually mature in after our profession. Unfortunately, many saved people do not take advantage of these benefits and those that do, do so in varying degrees. So, again, we see the Bible use Christ by itself for something that not all saved have and that varies from one saved person to another. Going on, Paul said that they not only were excluded from the commonwealth of Israel but he said that they were strangers from the covenants of promise. Well, we already referred to Galatians 3 which tells us that the promises were made to those that were in Christ. People, and God, will provide a whole lot more in a personal promise than they will in some legalistic contract (covenant). God put many of His promises in a covenant because He wanted men that didn't know Him personally to have faith in the promises. However, even these covenants of promise are based upon a personal relationship with God and go beyond what any Jew could claim for being in the commonwealth of Israel. Again, it is this personal relationship that gives us access to the promises that are in Christ and are not available to saved people who are not in Christ.

Finally, Paul tells them they were called Uncircumcision by that which is called the Circumcision in the flesh made by hands. That is, they had no religious sign that God gave them to prove that they belonged to God. Today, we get baptized and join the church (Romans 6) as an outward religious sign that we are going to live in Christ. Paul reminds these Ephesians that the way they were living (being) kept them from everything including getting baptized and joining the church. Again, we all know of people who claim salvation but never get baptized and join the church and we all know that some people are more 'in church' than others. So, we see a consistent use of Christ within the Bible. One final point is that Paul directed these comments at ye. He was saying that these things applied to each and every one of them personally. Our judgment by God is personal. Our salvation is personal. Our spiritual growth in Christ is personal. Religion makes group claims and assures people that God 'has' to give them some blessing because they are part of the 'right group'. The Bible makes it clear that God wants to deal with us on a personal level and Paul is making it clear to these Ephesians that they had no group standing with God but all of their claims of a relationship with God were based upon a personal relationship.

Hopefully, the reader can see that there are many detailed ways to look at the First Equivalent Section of this sentence. However, each of those views showed the same message, namely that the 'Gentiles not only were far from God but had no hope of making peace with God'. The Second Equivalent Section of this sentence, which starts with but, gives us the mirror image of that picture when it says But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. in this mirror image part, Paul uses Christ Jesus and Christ in a deliberate way to make a distinction. Please see the notes (in the Lord Jesus Christ Study) for this verse under Christ Jesus and under Christ for specific details. However, in general, this Second Equivalent Section is saying that God provided blessings to all saved people which He increases as they mature spiritually (in Christ Jesus). Notice that the ye who sometimes were far off are made nigh is in Christ Jesus. However, the method used (by) is the blood of Christ. Doctrinally (in the Bible), the blood of Jesus is used to Blot out the handwriting of ordinances that was against us (Colossians 2:14). that is, the blood of Jesus is used to justify removing our name from the Great White throne legal system and changing our legal status from criminals to children(1John 3). However, we still sin after getting saved (1John 1:8). Therefore, God uses the blood of Christ to remove sins (1John 1:9-10)from people who are saved and under the legal system known as the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11). This cleansing is very definitely personal and varies from person to person and is not given to all saved (not given to those who refuse to confess and forsake). Therefore, our sentence says that we are made nigh by the blood of Christ and not by the blood of Christ Jesus or any other title. In particular, this sentence teaches that each and every one of us personally (ye) have the opportunity to be made nigh [to God] by the blood of Christ, but it requires our personal action in obedience to what Christ tells us to do.

in this sentence Paul is telling us to leave this group religious mentality that put us into an impossible religious situation and develop our personal relationship with God that is made available to each and every one of us personally in Christ.

Please see the note for Romans intro about the word wherefore. The functional definition is: Wherefore 'tells us a result (for) that occurs where ever you look'.

Please see the note for 1Corinthians C11S28 about the words remember / remembrance. The functional definition for this word is: 'The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'.

Please see the notes for Romans C15S13 and Galatians C2-S4 about the word Gentile. The functional definition is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a Christian; a heathen'.

Please see the note for Colossians 2:10-12 about the word circumcise. The functional definition, of the word circumcision, is: 'An outward sign of a spiritual covenant. It is used symbolically, by the word of God, for all who rely on keeping religious rules to make them right with God'. The main application found in the New Testament, is: 'the circumcised Jew but symbolically applies to all who rely on keeping religious rules to make them right with God'. The main application, of the word uncircumcision, found in the New Testament, is: 'the non-Jew but also symbolically applies to all who rely on faith to make them right with God'.. Please also see the note for Romans C4S13 about the word uncircumcisionabout the word uncircumcision. The functional definition is: 'What Jewish believers called the non-Jews who relied on faith to make them right with God'. Likewise, the word circumcision is used in the Bible: 'to identify a person who was a practicing Jew, whether they were saved or not'.

We find forms of the word alien 16 times in 15 verses of the Bible and only 4 times in the New Testament. All of these verses are: Exodus 18:3; Deuteronomy 14:21; Job 19:15; Psalms 69:8; Isaiah 61:5; Lamentations 5:2; Ephesians 2:12 and Hebrews 11:34. Webster's 1828 dictionary defines alien. as: 'Foreign; not belonging to the same country, land or government. 2. Belonging to one who is not a citizen. 3. Estranged; foreign; not allied; adverse to; as, principles alien from our religion.
A'LIEN, n. alyen. 1. A foreigner; one born in, or belonging to, another country; one who is not a denizen, or entitled to the privileges of a citizen. 2. In scripture, one who is a stranger to the church of Christ, or to the covenant of grace. At that time, ye were without Christ, being aliens from the commonwealth of Israel. Eph. 2. In France, a child born of residents who are not citizens, is an alien. In Great Britain, the children of aliens born in that country, are mostly natural born subjects; and the children of British subjects, owing allegiance to the crown of England, though born in other countries, are natural subjects, and entitled to the privileges or resident citizens. Alien-duty, a tax upon goods imported by aliens, beyond the duty on the like goods imported by citizens; a discriminating duty on the tonnage of ships belonging to aliens, or any extra duties imposed by laws or edicts on aliens. '. The functional definition for this word is: 'to estrange; to withdraw, as the affections; to make indifferent or averse'. The functional definition of this word is: 'Having a different citizenship.'

The Bible uses Israel for: 'the Jews from a spiritual perspective'. The Bible uses Jacob for: 'the Jews from a physical perspective'. The Bible uses Jews for: 'the Jews with all perspectives included'. Easton's Bible Dictionary defines Israel as: 'the name confered on Jacob after the great prayer-struggle at Peniel (Ge 32:28), because "as a prince he had power with God and prevailed." (See Jacob.) this is the common name given to Jacob's descendants. the whole people of the twelve tribes are called "Israelites," the "children of Israel" (Jos 3:17; 7:25; Jg 8:27; Jer 3:21), and the "house of Israel" (Ex 16:31; 40:38). this name Israel is sometimes used emphatically for the true Israel (Ps 73:1; Isa 45:17; 49:3; Joh 1:47; Ro 9:6; 11:26). After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2Sa 2:9-10,17,28; 3:10,17; 19:40-43), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah." After the Exile the name Israel was assumed as designating the entire nation'.

Please see the notes for 1Peter 1:1-LJC and 1Timothy 5:9-10 about the word strangers. The functional definition is: 'This term was applied to any sojourning among the Israelites, who were not descendants of Israel'.

Please see the note for Galatians C3-S19 about the word covenant. The functional definition is: 'a spiritual contract'. Please also see the note for Hebrews 9:15 about the phrase testament, new / new covenant. Please also see the note for Romans C1S16 about the phrase covenant breakers.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'remember. Eph 5:8; De 5:15; 8:2; 9:7; 15:15; 16:12; Isa 51:1-2; Eze 16:61-63; 20:43; 36:31; 1Co 6:11; 12:2; Ga 4:8-9 exp: Mic 6:5. Gentiles. Ro 2:29; Ga 2:15; 6:12; Col 1:21; 2:13 Uncircumcision. 1Sa 17:26,36; Jer 9:25-26; Php 3:3; Col 3:11 made. Col 2:11 General references. exp: De 16:12.
without. Joh 10:16; 15:5; Col 1:21 aliens. Eph 4:18; Ezr 4:3; Isa 61:5; Eze 13:9; Heb 11:34 the covenants. Ge 15:18; 17:7-9; Ex 24:3-11; Nu 18:19; Ps 89:3-18; Jer 31:31-34; 33:20-26; Eze 37:26; Lu 1:72; Ac 3:25; Ro 9:4-5,8; Ga 3:16-17 having. Jer 14:8; 17:13; Joh 4:22; Ac 28:20; Col 1:5,27; 1Th 4:13; 2Th 2:16; 1Ti 1:1; Heb 6:18; 1Pe 1:3,21; 3:15; 1Jo 3:3 without. 2Ch 15:3; Isa 44:6; 45:20; Ho 3:4; Ac 14:15-16; Ro 1:28-32; 1Co 8:4-6; 10:19-20; Ga 4:8; 1Th 4:5 General references. exp: Ex 12:45; De 15:15.
in. Ro 8:1; 1Co 1:30; 2Co 5:17; Ga 3:28exp: Ac 10:35. were. Eph 2:12,17,19-22; 3:5-8; Ps 22:7; 73:27; Isa 11:10; 24:15-16; 43:6; 49:12; 57:19; 60:4,9; 66:19; Jer 16:19; Ac 2:39; 15:14; 22:21; 26:18; Ro 15:8-12 are. Eph 2:16; 1:7; Ro 3:23-30; 5:9-10; 1Co 6:11; 2Co 5:20-21; Col 1:13-14,21-22; Heb 9:18; 1Pe 1:18-19; 3:18; Re 5:9'

Home Start of Chapter

C2-S6 (Verse 14-17) Here is why and how Christ makes it possible for us to draw nigh to God.

Equivalent Section: Four Steps that Christ took to provide peace.

Step One: Christ became our peace.

For he is our peace,
who hath made both one,
and hath broken down the middle wall of partition between us;.

Step Two: Christ abolished...the enmity.

Having abolished in his flesh the enmity,
even the law of commandments contained in ordinances;.

Step three: Christ made us the same.

for to make in himself of twain one new man,
so making peace;.

Step Four: Christ reconciled (us) unto God.

And that he might reconcile both unto God in one body by the cross,
having slain the enmity thereby:.

Equivalent Section: Christ preached His peace to all of us.

And came and preached peace to you which were afar off,
and to them that were nigh..

Our sentence starts with For and tells us 'Here's why' Christ shed His blood, as Paul told us that He did in the prior sentence. (Please see the note above for details on that sentence.) If you do something to really upset a person you have to make peace before you can get close again. Just ask anyone who's been married for a while. Sin upsets God so much that He turned His back on Jesus Christ when He became sin for us. We currently have peace with God by the application of the blood of Christ to the stain from our sins which we did since we first get saved. However, as we saw in the note for the prior sentence, we must be in Christ for His blood to be applied to our sins and make peace with God. In addition, the amount of peace that we have is proportional to how much we stay close to Christ. The closer that we draw to Christ the more peace we will have. We won't have peace until we have faith in Him and His promises and trust Him to take care of any problem that we have. Once we have peace with God, He tells us to make peace with our brother no matter what may have happened in the past.

Our sentence has two equivalent sections which tell us about the peace of Christ that we are to have with God and with man. The First Section has 5 Steps and tells us how Christ provided peace with God. In our First Step (of the First Section) we are told that he (Christ) is our peace. This means that the person of Christ. We don't have peace with God just because we are saved. Many places in the Bible tell us of saved people who were judged by God because they refused to maintain their personal relationship with Christ. Just look at all of the places in the Bible (such as Galatians) where we are told about the conflict between being justified by the law versus being justified through our personal relationship with Christ. As I have pointed out elsewhere, it was saved people in the church who were zealous of the law (Acts 21:19-44) who demanded that Paul go to the Temple where they started the riot which got Paul arrested and, eventually, beheaded. After these things God sent the Roman army into Jerusalem to destroy the Temple and all of these saved people who were still zealous of the law after God had made it clear that He was done working through the law and was now working through Christ (Acts 15). While I could site many other examples, this example should be sufficient for people to understand our first phrase. Our peace with God is only in and through the person of Christ and no other religious thing can be substituted.

In our second phrase of our First Step is who hath made both one. One of the things that Christ teaches is to stop looking at the outside and look at the inside where we are all sinful before God. Christ wants to end personal wars due to personal hurts received and wars due to prejudices taught to us. More than one preacher has pointed out that Isaiah was preaching down at sinful Jews until Isaiah 6 where he saw also the Lord sitting upon a throne, high and lifted up,. Then his expression was Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. When we are made nigh by the blood of Christ we get a picture of Who Christ really is and of what kind of sinners we really are. Then, like Isaiah did, we also will say that He has taken us and our personal enemies and hath made both one. Once we see ourselves and all saved as one people then we will tear down the walls and things that cause division in the family (church). (This is not supporting the false doctrine of the 'Universal Church' here and now.) So, the first thing that Christ does to make us nigh is provide peace with God and within the church.

In the third phrase of our First Step, we learn that Christ removes divisions caused by religious laws. Laws are for the unlawful and young. You have to make a law for your children to brush their teeth before bed every night and enforce the law. You have to make laws about them helping to clean up around the house and put things away when they are done with using them. As they mature, you have to do less to enforce the law and eventually, you should not need a law when they become adults. Only parents who are not always like Christ raise children to become unlawful adults. (We all come short of the glory of God.) these people who seek out 'Lordship Salvation' or 'Lordship Sanctification' are immature and seeking outward enforcement of laws because they do not have the inward character. That's OK for immature people to seek help but the God given answer is to help these 'babes in Christ' to spiritually mature in Christ to the point that they have the inward character of Christ and no longer need outward controls. At one time it used to aggravate me when preachers said that we needed too be in church every time that the doors were open because I didn't want that much church. Now that doesn't apply any outward pressure on means I even tell it to others. It no longer is a 'Law' for me. When religious people argue about 'their religion' verses other 'religions', they are arguing about religious 'Laws'. The fact is that when people spiritually mature in Christ, they don't need a lot of laws and, as this verse says, Christ removes even the law of commandments contained in ordinances. (Please see the note for Romans 13:2 for links to every place in the New Testament where the word ordinance is used, along with the definition from Webster's 1828 .)

That applies on a couple of levels. The first is found in Hebrews and Acts and other places which teach us that the New Testament replaced the Old Testament but the Old Testament that was replaced was only the religious part of the Mosaic Law and not Genesis - Malachi. We no longer have to keep circumcision and blood sacrifices and the other religious requirements of the Mosaic Law. However, we also don't need a bunch of laws to be sanctified. Look at Romans 4:16 and 10:4. I've been in more than one good church that preached against pants on women enough for it to be a church law. And, they said that it was a rule (law) that women not wear pants. However, I've also been in more effective churches that taught getting people saved and spiritually maturing in Christ. These churches taught that the flesh wars against the spirit (Romans 8, Galatians) and to wear any form-revealing clothing builds up the flesh and interferes with our personal relationship with Christ. That then, of course, causes us to lose the blessings that are only for those that are in Christ. The end result was that most women stopped wearing pants, except when required by circumstances or employers, and no one had to preach against them wearing pants. Therefore, based upon personal observation and what is taught here, if we preach that people need to spiritually mature in Christ, then we won't have to worry about having a bunch of church laws and won't have to worry about people turning to 'Lordship Salvation' or 'Lordship Sanctification' and won't have to worry about anyone accusing us of preaching either of those false doctrines. One final note: requiring conformity to standards in order to hold a position of authority is not 'Law' but providing a non-personal measure for minimal spiritual maturity. Anyone who fights against standards is not spiritually mature enough to be a spiritual leader within the church.

So we see that Christ died and shed His blood so that He could make us nigh to God. And, the First Step that Christ does is to become our personal peace, giving us internal peace and causing us to be at peace with family and church. In the Second Step Christ makes us at peace others over religious rules by removing the Mosaic Law (and other dividing religious rules) and spiritually maturing us to the point that we no longer need any religious law to guide us into righteousness. Notice that this phrase says Having abolished in his flesh the enmity. Christ fulfilled the Mosaic Law when He died for our sins. The epistle to the Hebrews explains all of this in great detail. Therefore, I will not go into more detail here. Please see the note for Romans 8:7 which has links to every verse in the Bible whish use enmity and for the Webster's 1828 definition.

In the third Step Christ makes us new creatures. As Galatians 6:15-17 tells us, we have peace after we become a new creature where neither circumcision availeth anything, nor uncircumcision. That, of course, matches what we find in this sentence. Also, 2Corinthians 5:17-21 tells us Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new and goes on to tell us how, just as we have been reconciled to God, God hath committed unto us the word of reconciliation. Again, we see the parallel to the next sentence where we read Christ preached peace to you which were afar off. in this study I have found that there are several different gospels in the New Testament. The gospel of Christ is not a gospel to the lost but is always preached to saved people about spiritual maturing to the point that they become true Biblical 'Christians'. Notice that our phrase says that we are made one new man in himself (Christ). If we can't have peace with other believers over religious rules which go beyond what is literally written in the Bible, then we are not in Christ. Of course, on of the written rules is Obey them that have the rule over you, and submit yourselves.. (Hebrews 13:17). Therefore, proper action in a disagreement is to go to a higher authority and submit to their ruling.

In the Fourth Step we see how Christ reconciled (us) unto God. That brings peace with God. He died on the cross to reconciled (us) unto God. If we are truly reconciled unto God, then we agree with God. If God has a problem with some saved person's religious practices, God tells us to let Him take care of His own problem. Therefore, we should not have enmity with others who have been reconciled unto God. Instead of fighting with brothers over religious rules, true Christians are concentrating on fulfilling their commission from Christ. That means that they take the 'great commission' as a personal order go ye and take the gospel of peace and reconciliation to the whole world, especially to their personal enemies. Once we have our enmity removed, we want to extend peace to all people around us if we are truly in Christ and have received His character.

Our Second Section gives the same message as the First Section did only in a summary fashion. Christ preached peace and expects us to obey. That means we make peace with all around us, including God, by doing it His way. When we each want our own way or our religious way we have enmity. However, if we each submit the way that Christ preaches, we will be following the same leader and have peace. In addition, according to Hebrews 12:11, peace provides the fruit of righteousness. Further, Hebrews 12:14 says Follow peace with all men, and holiness, without which no man shall see the Lord. Therefore, the peace that Christ preached will cause us to have righteousness and will allow us to the Lord. However, if we do not have righteousness in our life, we will not have peace with God or man and will not be able to see (get answers from) the Lord.

If you consider the things that this sentence says are the reason (For) that God made each and every one of us personally (ye) who sometimes were far off able to be made nigh by the blood of Christ, you should see how I said that God made these blessings available to all saved in Christ Jesus. However, receiving these things requires spiritual maturity after our initial profession. That fits with how the Bible consistently uses Christ. Hopefully, after reading this note, you will want to get in Christ and abide in Christ to increase your own personal peace from Christ who is our peace and increase that peace on all levels.

Please see the note for Luke 12:39 about the word broken. Webster's 1828 defines this word as: 'Past-tense for Break / Brake. Parted by violence'. Please also see the note for Romans C11S21 about the phrase broken off.

We find forms of the word partition in: 1Kings 6:21; Ephesians 2:14. International Standard Bible Encyclopedia defines 'PARTITION, thE MIDDLE WALL OF' as: 'the Barrier in the Temple
What Paul here asserts is that Christ is our peace, the peace of both Jewish and Gentile believers. He has made them both to be one in Himself, and has broken down the middle wall of partition which divided them from one another. then the apostle regards Jew and Gentile as two, who by a fresh act of creation in Christ are made into one new man. In the former of these similes he refers to an actual wall in the temple at Jerusalem, beyond which no one was allowed to pass unless he were a Jew, the balustrade or barrier which marked the limit up to which a Gentile might advance but no farther. Curiously, this middle wall of partition had a great deal to do with Paul's arrest and imprisonment, for the multitude of the Jews became infuriated, not merely because of their general hostility to him as an apostle of Christ and a preacher of the gospel for the world, but specially because it was erroneously supposed that he had brought Trophimus the Ephesian past this barrier into the temple (Ac 21:29), and that he had in this manner profaned the temple (Ac 24:6), or, as it is put in Ac 21:28, he had `brought Greeks into the temple and polluted this holy place.' In the assault which they thereupon made on Paul they violently seized and dragged him out of the temple-dragged him outside the balustrade. the Levites at once shut the gates, to prevent the possibility of any further profanation, and Paul would have been torn in pieces, had not the Roman commander and his soldiers forcibly prevented.
2. Herod's Temple; Its Divisions; the Courts:
In building the temple Herod the Great had enclosed a large area to form the various courts. the temple itself consisted of the two divisions, the Holy Place, entered by the priests every day, and the Holy of Holies into which the high priest entered alone once every year. Immediately outside the temple there was the Court of the Priests, and in it was placed the great altar of burnt offering. Outside of this again was the Court of the Sons of Israel, and beyond this the Court of the Women. the site of the temple itself and the space occupied by the various courts already mentioned formed a raised plateau or platform. "From it you descended at various points down 5 steps and through gates in a lofty wall, to find yourself overlooking another large court--the outer court to which Gentiles, who desired to see something of the glories of the temple and to offer gifts and sacrifices to the God of the Jews, were freely admitted. Farther in than this court they were forbidden, on pain of death, to go. the actual boundary line was not the high wall with its gates, but a low stone barrier about 5 ft. in height, which ran round at the bottom of 14 more steps" (J. Armitage Robinson, D.D., Paul's Epistle to the Ephesians, 59; see also Edersheim, the Temple, Its Ministry and Services as they Were at the Time of Jesus Christ, 46).
The middle wall of partition was called Coregh, and was built of marble beautifully ornamented.
3. the Court of the Gentiles:
The Court of the Gentiles formed the lowest and the outermost enclosure of all the courts of the sanctuary. It was paved with the finest variegated marble. Its name signified that it was open to all, Jews or Gentiles alike. It was very large, and is said by Jewish tradition to have formed a square of 750 ft. It was in this court that the oxen and sheep and the doves for the sacrifices were sold as in a market. It was in this court too that there were the tables of the money-changers, which Christ Himself overthrew when He drove out the sheep and oxen and them that bought and sold in His Father's house. the multitudes assembling in this court must have been very great, especially on occasions such as the Passover and Pentecost and at the other great feasts, and the din of voices must oftentimes have been most disturbing. As already seen, beyond this court no Gentile might go.
See TEMPLE.
In the year 1871, while excavations were being made on the site of the temple by the Palestine Exploration Fund, M. Clermont-Ganneau discovered one of the pillars which Josephus describes as having been erected upon the very barrier or middle wall of partition, to which Paul refers. this pillar is now preserved in the Museum at Constantinople and is inscribed with a Greek inscription in capital or uncial letters, which is translated as follows: NO MAN OF ANOTHER NATION to ENTER WITHIN thE FENCE AND ENCLOSURE ROUND thE TEMPLE, AND WHOEVER IS CAUGHT WILL HAVE himself to BLAME thAT HIS DEATH ENSUES
While Paul was writing the Epistle to the Ephesians at Rome, this barrier in the temple at Jerusalem was still standing, yet the chained prisoner of Jesus Christ was not afraid to write that Christ had broken down the middle wall of partition, and had thus admitted Gentiles who were far off, strangers and foreigners, to all the privileges of access to God in ancient times possessed by Israel alone; that separation between Jew and Gentile was done away with forever in Christ.
4. the throwing Down of the Barrier:
If Paul wrote the Epistle to the Ephesians in 60 or 61 AD, then the actual barrier of stone remained in its position in the Court of the Gentiles not more than some 10 years, for it was thrown down in the burning of the temple by the Roman army. And out of those ruins a fragment has been excavated in our own day, containing the very inscription threatening death to the Gentileintruder, and reminding us that it is only in Christ Jesus that we now draw nigh unto God, and that we are thus one body in Christ, one new man. Christ has broken down the middle wall of partition, for He, in His own person, is our peace. John Rutherfurd'.

Please see the note for 2Corinthians 3:12-14 for links to every place in the Bible where we find forms of the word abolish. The functional definition of the word abolish is: 'pp. annulled; repealed; abrogated, or destroyed'.

Please see the note for Romans C8S6 about the word enmity. The functional definition is: 'The quality of being an enemy; the opposite of friendship; ill will; hatred; unfriendly dispositions; malevolence. It expresses more than aversion and less than malice, and differs from displeasure in denoting a fixed or rooted hatred, whereas displeasure is more transient'.

Webster's 1828 has a large definition for law that I didn't bother to copy. However, with as many references as there are in the Bible, and as much personal experience that many people have with laws, and as many opinions as there about various laws and people who make their careers centered on laws, I can not hope to cover this subject even at a top level. Suffice it to say, that the context of this sentence and chapter makes it clear that saver people were taking other saved people to court for a judgment on their dispute and they were seeking a judgment by people who were deliberately disobeying God. In addition, there are good sized notes for Romans C3S31 and 1Corinthians 9:21-LJC which mention 22 different laws that apply to saved people during the church age and provides links to notes (or Bible references) for all of them. Further, the note for 9:20-21, in this book Study, has a lot on applying various laws while maintaining our personal relationship with God. Please also see the notes for Galatians C2-S10 and Psalms 119 about the phrase Law defined. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase Law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for Romans C5S7 about the word reconcile. The functional definition is: 'To conciliate anew; to call back into union and friendship the affections which have been alienated; to restore to friendship or favor after estrangement; as, to reconcile men or parties that have been at variance'.

Please see the note for Galatians 5:11 for links to every verse in the Bible that uses the word cross along with links from other commentators.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4; 2Timothy 4:1-LJC about the word preach. The functional definition is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture'. Please also see the note for Romans C10S17 about the word preacher.

Please see the note for Acts 9:24 about the word wall. Easton's Bible Dictionary defines this word as: 'Cities were surrounded by walls, as distinguished from "unwalled villages" (Eze 38:11; Le 25:29-34). they were made thick and strong (Nu 13:28; De 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1Ki 6:7; 7:9-12; 20:30; Mr 13:1-2). the term is used metaphorically of security and safety (Isa 26:1; 60:18; Re 21:12-20). (See Fence.)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'our. Isa 9:6-7; Eze 34:24-25; Mic 5:5; Zec 6:13; Lu 1:79; 2:14; Joh 16:33; Ac 10:36; Ro 5:1; Col 1:20; Heb 7:2; 13:20 both. Eph 2:15; 3:15; 4:16; Isa 19:24-25; Eze 37:19-20; Joh 10:16; 11:52; 1Co 12:12; Ga 3:28; Col 3:11 the middle. Es 3:8; Ac 10:28; Col 2:10-14,20
in his. Col 1:22; Heb 10:19-22 the law. Ga 3:10; Col 2:14,20; Heb 7:16; 8:13; 9:9-10,23; 10:1-10 one. Eph 4:16; 2Co 5:17; Ga 6:15; Col 3:10
reconcile. Ro 5:10; 2Co 5:18-21; Col 1:21-22 having. Eph 2:15; Ro 6:6; 8:3,7; Ga 2:20; Col 2:14; 1Pe 4:1-2 thereby. or, in himself. General references. exp: De 30:8.
and preached. Ps 85:10; Isa 27:5; 52:7; 57:19-21; Zec 9:10; Mt 10:13; Lu 2:14; 15:5-6; Ac 2:39; 10:36; Ro 5:1; 2Co 5:20 that. Eph 2:13-14; De 4:7; Ps 75:1; 76:1-2; 147:19-20; 148:14; Lu 10:9-11 exp: 1Pe 3:18. General references. exp: Lu 10:5.'

Home Start of Chapter

C2-S7 (Verse 18) For through him we both have access by one Spirit unto the Father.

This sentence starts with For and gives us the reason that we have peace with God as stated in the prior sentence. (Please see the note above for more details on the prior sentence.) the note in the Word Study on Spirit explains the use of Spirit in this sentence. In the sentences before this one Paul explained why there is no difference between the Circumcision and the Uncircumcision even though religious rules from Jews insisted that there was a difference. In the prior sentence, Paul explained how Christ eliminated these religious differences. When we approach the Father through him (Christ) these man-recognized differences are removed. Since the Father refuses to allow anyone approach Him except through him (Christ), there is no difference in the refusal different religious men receive. Since our access is by one Spirit and through Christ, we will have to get rid of our religious differences that disagree with what the one Spirit and Christ tell us to do or we will not have access...unto the Father.

In addition, to the personal considerations, Paul is also dealing with a world wide / historical level. Remember that at the time when this epistle was written Jesus had fulfilled all of the requirements to become both Lord and Christ (Acts 2:36) with His death and resurrection. His death finished the final payment required of Christ and His resurrection proved that He is Christ in power, might, authority and every other way. While He had the title of Christ before His death, He now is exercising the privileges of His office. In the prior sentence we were told that He hath broken down the middle wall of partition between us and this sentence, which starts with For tells us why that wall is broken down. The reason is through him we both have access...unto the Father. However, this access through him was not available until God hath made that same Jesus...Christ (Acts 2:36). Since that access was provided to Jews and Gentiles at the same time, the traditional religious wall that Jews put between Gentiles and access...unto the Father no longer applies. Christ provided a new access.

Marriage is presented as a picture of the relationship between Christ and the church (Ephesians 5:32). A Godly man does not enjoy the benefits of marriage until after he has paid the dowry and legally received the position of husband. Likewise, the Son of God did not enjoy the benefits of being Christ until after He had paid the full price (John 19:30; Acts 17:3; 1Peter 2:21; 3:18) which included suffering and the cross. If you look at every use of the word Christ before His death, you will find that Jesus did all required to prove that He was God's Christ but did not exercise the privileges of being Christ. We also see this example in how Joseph took the responsibilities of being Mary's husband but did not exercise the privileges of a husband until after Jesus was born (Matthew 1:25). Likewise, in the Bible you will find people declaring faith that the man named Jesus is God's Christ and you will find the man named Jesus fulfilling the Old Testament prophecies about Christ (paying the dowry). However, you will not find the Son of God using the privileges of the role of Christ before His death. For example, if you search for all permutations of 'quicken' in the New Testament then you will find that this action by God only occurs in John 5:21 and John 6:63 before the death of Jesus Christ. John 5:21 is a prophecy of what will happen after the resurrection and the time factor is qualified (in the same statements by Jesus) by John 5:29 which is a prophecy of the dead rising after Christ's death as told in Matthew 27:50-53. In John 6:63 Jesus says It is the spirit that quickeneth and directly ties this comment to His Ascension which is mentioned in John 6:62. therefore, the quickening (giving of God's life in the form of the indwelling Holy Spirit) provided by Christ did not occur until after He paid the fill price to be Christ. In our sentence we are told that through him we both have access by one Spirit unto the Father the Spirit was not given until Pentecost which followed Jesus returning to heaven (Acts 1:11) to sit on the right hand of the Father, in His role as both Lord and Christ (Acts 2:34-36; Hebrews 1). Since this access to the Father is through him [Christ], it is available to those who are in Christ and not available to those who are not in Christ.

Please see the note for Romans C5S1 about the word access. Webster's 1828 dictionary defines this word as: 'A coming to; near approach; admittance; admission, as to gain access to a prince. 2. Approach, or the way by which a thing may be approached; as, the access is by a neck of land. 3. means of approach; liberty to approach; implying previous obstacles. By whom also we have access by faith. Rom. v'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'through. Eph 3:12; Joh 10:7,9; 14:6; Ro 5:2; Heb 4:15-16; 7:19; 10:19-20; 1Pe 1:21; 3:18; 1Jo 2:1-2 exp: Ga 5:5; Heb 13:21. by. Eph 4:4; 6:18; Zec 12:10; Ro 8:15,26-27; 1Co 12:13; Jude 1:20 the. Eph 3:14; Mt 28:19; Joh 4:21-23; 1Co 8:6; Ga 4:6; Jas 3:9; 1Pe 1:17 General references. exp: Ex 40:28; Isa 19:23; Eph 3:12.'

Home Start of Chapter

C2-S8 (Verse 19-22) We are now being built into an holy temple in the Lord.

Equivalent Section: All of the church together is the Temple that the Lord is building.

First Step: We are citizens and family of God with responsibilities of those positions.

Now therefore ye are no more strangers and foreigners,
but fellowcitizens with the saints,
and of the household of God;.

Second Step: We are built upon the foundation that God set.

And are built upon the foundation of the apostles and prophets,
Jesus Christ himself being the chief corner stone;.

Third Step: God sets us where He wants us.

In whom all the building fitly framed together groweth unto an holy temple in the Lord :.

Equivalent Section: We are God's current habitation.

In whom ye also are builded together for an habitation of God through the Spirit..

This sentence has two equivalent parts which tell us that we are currently an habitation of God through the Spirit and that, in the future, we will be part of an holy temple in the Lord. I'm not sure that anyone can explain what exactly Paul means when he says that we will be part of an holy temple in the Lord. However, while I am sure that there are some people who will insist that their opinion is fact, I will skip offering an opinion on that part and concentrate more on the rest of the sentence.

In the more detailed part of this sentence we are told that Jesus Christ himself (is) the chief corner stone of the holy temple in the Lord. The chief corner stone is the key which aligns the foundation and determines how the whole building is going to end up. The strength, functionality and life of the building and much more are determined by the type and strength of the chief corner stone. It is the most critical piece in building a building and must be placed exactly right. If Jesus Christ is not placed properly in our life then our life will never be a very good building for God to habituate.

This sentence starts with Now therefore. The Now means 'after we made the prior sentence true in our life'. If we do not have the peace of the two sentences prior then we will not have the promise of this sentence. If we are not in Christ (see note of the prior sentence), then we will not have the promise of this sentence. However, since therefore means 'based upon what came before', we will have the promise of this sentence if we implement what came earlier in this chapter, especially if we make sure that we are in Christ. Thus, this sentence is a conditional conclusion of Ephesians 2.

So what we have is a conclusion (therefore) that is based upon everything that came before this and that conclusion is ye are no more strangers and foreigners. Most of us have heard people tell others that they cared for 'don't make yourself a stranger' and meant 'stay in contact and let me know what is happening in your life at the level of a personal relationship'. So by Paul telling them that they are not strangers and foreigners, he's telling them that, based upon all that Christ did to provide a personal intimate relationship (blood of Christ [2:13 ], etc), they (and we) have no excuse for acting like strangers and foreigners and refusing the personal intimate relationship that Christ paid for. (Foreigners are people who are in an area controlled by as government but not under the reign of that government. We are to be under the reign of God. Please also see the note for Romans 6:12 which has links to where Romans talks about obedience and disobedience. It also has links to where the New Testament talks about reign. In that sentence we are told to not obey the reign of sin.) However, Christ didn't stop there, as we see in the next phrase. When God had Joseph take the Jews into Egypt, they were a small enough group, and Joseph was powerful enough, that they could have been made citizens. But God didn't do that and the Jews suffered in a way that was never forgotten. However, when it comes to the church, notice that God tells us (through Paul's writing) that we are fellowcitizens with the saints. We can't get kicked out and our citizenship is the basis of James telling we are adulterers and adulteresses (James 4:4) when we violate our covenant agreement of salvation and turn traitor by choosing the friendship of the world. This is again referencing the heavenly places (1:3, 20; 2:6; etc) which includes the kingdom of heaven while we are on Earth, as mentioned in the note for 1:3. God not only let us hang out with the saints but declared us to be family and citizens with all of the rights, privileges and responsibilities. The family part is in the next phrase of and of the household of God. So, hopefully the reader can see why I summed up these three phrases (First Step of the First Equivalent Section) as 'We are citizens and family of God with responsibilities of those positions'.

That brings us to the Second Step of the First Equivalent Section which I summed up as 'We are built upon the foundation that God set'. The first section told us how God changed our legal status so that we could change our relationship. Now Paul is using the analogy of a building to make us think about the physical and the flesh. If you own the whole building (and the land around it) that you live in, then you do things to the outside to display something of your character to the world. That is what Paul is leading up to and he starts here with the foundation. The size and shape of the foundation pretty much determines the size and shape of the whole building. Our foundation is so fantastic that it will be able to hold anything that we (individually or the church collectively) builds on it. However, God doesn't want us building garbage with garbage materials (wood, hay, stubble [1Corinthians 3:9-17 ]).

There are 23 verses just in the New Testament that use the word 'foundation'. Buildings and building methods are a popular type in the Bible and oo numerous for me to go into here beyond one small reference. In Matthew 7:24-29 we have a very well-known parable that calls saved, but disobedient, people 'fools' and teaches that wise saved people stay on this foundation of Jesus Christ and the apostles and prophets. Some may wonder about this sentence saying that our foundation includes the apostles and prophets while other places say that our foundation is Christ (1Corinthians 3:11; etc). Foundations typically have a section known as a footer. Some people consider the footer separate from the rest of the foundation and some people Consider it to be a non-separate part of the whole foundation. There is no difference in what is the actual foundation, there just are different views of the same thing. Likewise, the New Testament was written by Christ working through the Holy Ghost and the apostles. The Old Testament was written by God working through the Holy Ghost and Moses (Law) and other prophets. So where it says that our foundation is Christ, that is just talking of the ultimate source of our foundation with the apostles and prophets being the tool used by Christ because they only presented what came from Christ.

As we've seen several places in the New Testament (Acts, Galatians, etc), there were preachers going to other churches from the Jerusalem church and claiming authority equal to or greater than the apostles and teaching 'Lordship Sanctification'. When Paul wrote 1Corinthians, that wasn't a major concern of his. Then he had to deal with people who were claiming grace to justify a life of iniquity. in this epistle, Paul is dealing with people who are missing out on the blessings that are in Christ because they are trying to serve the Lord. So, part of what Paul is dealing with here is the authority of the apostles and how the apostles have greater authority than these other preachers. He is also (subtly) excluding the Mosaic Law because, as we saw in the Gospels, at that time the Old Testament was referred to as the law and the prophets (Matthew 7:12; Matthew 11:13; Matthew 22:40; Luke 16:16; 24:44; John 1:45; Acts 13:15; 24:14; 28:23; Romans 3:21). The Bible teaches that the Mosaic Law had three parts: the Civil Law, the Religious Law, and the Moral Law. As explained in Peter and elsewhere, God expects us to obey the Civil Government that we live under. Thus, the Civil part of the Mosaic Law is replaced by our government's Civil Law. As explained In Hebrews and Galatians and elsewhere, Jesus fulfilled the Religious part of the Mosaic Law and that is the actual Testament that is replaced by the New Testament. This fact is what Paul was referring to in 2:15 when he said ...Having abolished in his flesh the enmity, even the law of commandments contained in ordinances... The Moral part of the Mosaic Law tells us how to maintain our personal relationship with God and it only clarifies what God had established before the Mosaic Law was given. That Moral Law is still in effect today and is the basis of the Law of Christ. So, yes we still have Law in the New Testament. No, that Law does not change or move any more than the foundation of building changes or moves. Yes, we can change things in our relationship to God so long as we stay upon the upon the foundation of the apostles and prophets. This would be like changing something about our home without changing the foundation of the home. The danger is that we will change our foundation to being what religion provides and that would cause us to leave our foundation of the apostles and prophets.

Please see the note for Word Study on Apostle for how apostle is used elsewhere within the Bible. Basically, the Gospels tell us how Jesus lived as a physical human man using the power of the Holy Ghost. He is our example of how to live in this flesh using the Holy Ghost that was given to us. Then, after His resurrection, He worked through the Holy Ghost and the apostles to show us how to use the Bible as our guide for having an ongoing spiritual relationship with God. Think about it. Probably the main religious fight reported in the New Testament is with preachers insisting that people were sanctified by keeping religious rules (the Law). In opposition, the apostles taught that true Biblical sanctification comes from our personal relationship that is in Christ and that requires us to let Christ live through our life. That ongoing personal relationship, that is taught within the writings of the apostles, is part of the foundation of the true life that God wants us to have.

This context is important to understanding the next phrase of this Step. When Paul says that Jesus Christ himself being the chief corner stone, he is telling us that all that came through the apostles was dependent upon Jesus Christ and that the part of the 'Law' which was removed from the Law and the prophets as our foundational authority was also based upon Jesus Christ himself because He fulfilled the requirements of the Law in order to replace it with the New Testament. Again, as we have seen, everywhere that Jesus Christ is used, we see a doctrinal item that applies to all saved regardless of their spiritual maturity but which increases the blessing received with maturity and that emphasizes the personal nature of our salvation. Acts 4:10-12 makes it clear that salvation is only through Jesus Christ and clearly says that [Jesus Christ] is the stone which was set at nought of you builders. The builders were so-called 'good Godly' religious leaders who choose the teachings of their religion over the Bible when they disagreed with it. We've already seen where Jesus said that people who are building upon the sand of religion (instead of the foundation mentioned here) are revealed by their disobedience (Matthew 7:24-29). It was already mentioned in 1Corinthians 3:9-17 that we see that the spiritually mature (wise) build with materials that last and the spiritually immature (fools) build with materials that are destroyed by God. While I could go on I won't beyond pointing out that the personal relationship that the saved have with God through Jesus Christ excludes building upon religion (Matthew 7:24-29). Too many people who consider themselves to be spiritually mature base what they believe and tell others upon what some other 'man of God' said instead of taking what he said back to the Bible itself and basing their beliefs upon the word of God. Religion and religious rules are good for the spiritually immature to guide them until they mature enough that Jesus Christ himself teaches them. However, too many people never get to that personal relationship. How many if driven from their home country to a place with no church would pray for God to send them a preacher to start a church? How many would be like the people driven from Jerusalem who ended up at Antioch and started the greatest church of the early days and had it already running with newly converted people when the preacher (Barnabas in Acts 11:22) arrived? I said that this section told us to 'We are built upon the foundation that God set'. That foundation is, first, a personal relationship with Jesus Christ himself that comes through the teaching of the apostles and prophets. Building your life upon the teaching of religion or 'men of God' when you can not take what they teach back to the Bible and base it upon the Bible itself, is building your life upon another foundation and is not 'Building upon the foundation that God set'.

This leads to the third Step of the First Section of this sentence. Namely the phrase that says In whom all the building fitly framed together groweth unto an holy temple in the Lord. In our First Step we saw that God made us part of the household of God so that He could build us into an holy temple in the Lord. In out Second Step we saw that God put us upon His foundation so that we would last and not be destroyed by the storms of life. Now we are told that we are fitly framed together (put into God's building where He wants us). These three steps are build one upon another to bring us to the place that we are a fit habitation for the Lord. Another way of looking at them is: first, we were told that because each and every one of us personally are no more strangers and foreigners, we have rights and privileges but also have responsibilities as citizens of the kingdom of heaven and as the family of God. Secondly, those responsibilities include not just being religious but actually building our personal lives upon the foundation of Jesus Christ himself and of the apostles and prophets. Thirdly, this step tells us how we are to fit into what God is building so that He ends up with what He wants. Our goal is to be built into an holy temple in the Lord. Notice that this does not say for the Lord but says in the Lord. As we have seen all through this study, God deals with legal matters through His role as Lord. Therefore, in the Lord means legally and properly. This is a direct reference to John 4:23-24 where Jesus said But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth. (There is a separate Study on this verse called God is a Spirit). the phrase an holy temple in our main sentence is referring to worship and in the Lord is referring to worship the Father in spirit and in truth. I will not go into details about these verses but John 14:17; 16:13; Ephesians 5:9; 2Thessalonians 2:13; 1John 4:6 and 1 John 5:6 all directly relate to this truth. The fact is that we will end up with Biblically legal worship if we make sure that all things [are] done decently and in order (1Corinthians 14:40), as God defines decently and in order. That is what Paul is referring to when he tells us all the building fitly framed together. If it isn't done God's Way then it is not fitly framed together. Now I don't know how many people have been involved in large projects involving lots of smart people who are sure that they know best, but the project ends up a mess unless each is willing to submit and follow orders from the one in charge even when they are convinced that management is a 'bunch of idiots'. And if anyone looks at all of the so-called 'Christian' churches and doctrines and other things involved in what is supposed to be an holy temple in the Lord, it is obvious that we have a mess from everyone doing that which was right in his own eyes (Judges 17:6; 21:25; Proverbs 12:15; 21:2). No builder likes it when someone from the government comes and tells them that they are building illegally. But if we are not constantly checking to be sure that we are still on the foundation of Jesus Christ and the apostles and prophets, we are not going to be fitly framed together and there will be discord (and worse) in God's church.

Notice that each of these steps have to do with Law, which is why the First Section ends with in the Lord. The First Section told us that we were legally adopted by God and made legal citizens of the kingdom of heaven. The third Step told us that the Law we are to obey is the Bible, which comes from Jesus Christ and the apostles and prophets. Thus, the First Section tells us that how we are built and what we are built into is controlled by law, and ends telling us that we are to do it in the Lord. The Second Equivalent Section tells us what God is doing today and that is through the Spirit while the Spirit receives directions from Christ.

Hopefully, the reader can see how each phrase of this sentence was interpreted within the context of similar teachings found elsewhere in the Bible and how they combine to tell us 'God sets us where He wants us in His building'. Once we see that, it should be simple to see how the second part of this sentence is equivalent. The second part tells us In whom [In Christ] ye [each and every one of you personally] also are builded together [as the church] for an habitation of God through the Spirit. Obviously, those not in the church can't be part of this building and, therefore, are not meeting their responsibilities to God. Further, those saved people who are in the church but not submitted to God's plan are not fitly framed together. In our Second Equivalent Section we are told how God is building today what He wants for eternity (the First Equivalent Section). This part tells us that God Himself is working through the Spirit to build a habitation for Himself out of the church that is in Christ. The main emphasis of the first part is telling us to be sure that we stay in the Lord (Biblically legal) as our lives are built in Christ so that we will be where God wants us to be in His eternal plan.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please see the note for Matthew 10:25 about the words household / householder. The Morrish Bible Dictionary defines the word household as: 'Those who dwell in a house under one head, including the wife and children, and embracing servants who were usually slaves. Ge 15:2-3; Lu 12:42; Ac 10:7; Php 4:22. We read of the baptism of whole households. Ac 16:15; 1Co 1:16. the Lord speaks of His disciples as His household, Mt 10:25; and saints are called the 'household of faith,' and the 'household of God.' Ga 6:10; Eph 2:19.'. Webster's 1828 defines the word householder as: 'The master or chief of a family; one who keeps house with his family. Matt.13.'. Please also see the note for 2Corinthians 5:1 about the word house. Besides the normal usage, this word is also used, symbolically within the Bible, for the descendants of a person. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

Please see the note for 1Corinthians C3S9 about the word building. The functional definition for this word is: 'the work and the final product of a work to make something from basic materials'. Please also see the note for Matthew 7:24 about the words build / built. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. bilt. form; shape; general figure of a structure; as the built of a ship. Species of building'. The word build is the present-tense form of the words built. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the word builder.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler.'.

Please see the notes for Romans C16S33; Romans C12S5; Jude and false prophets about the word prophet. The functional definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. .

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

We find forms of the words corner stone only in: Job 38:6; Psalms 118:22; Psalms 144:12; Isaiah 28:16; Jeremiah 51:26; Zechariah 9:15; Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; Ephesians 2:20; 1Peter 2:6; 1Peter 2:7. The Morrish Bible Dictionary defines this word as: 'One of the designations of Christ. In Isa 28:16, the Lord God lays in Zion "for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste." this is quoted in 1Pe 2:6. In 1Co 3:11 we are told "other foundation can no man lay than that is laid, which is Jesus Christ;" and in Eph 2:20 we read "Jesus Christ himself being the chief corner stone." thus, the Lord Jesus is the chief corner stone that binds all together, and is the foundation upon which all rests. In addition, to this, as the stone which the Jewish builders rejected, Christ has become the head stone of the corner. As well as being the foundation He must have the highest place. "This is Jehovah's doing; it is marvellous in our eyes." Ps 118:22-23; Zec 4:7; Mt 21:42; 1Pe 2:7'. Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is corner stone.

Please see the note for 1Corinthians C3S9 about the word building. The functional definition is: 'the work and the final product of a work to make something from basic materials'. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the word builder.

Please see the note for Mark 4:26-27 about the word grow. The functional definition for this word is: 'To enlarge in bulk or stature, by a natural, imperceptible addition of matter, through ducts and secreting organs, as animal and vegetable bodies; to vegetate as plants, or to be augmented by natural process, as animals'.

Please see the note for 1Corinthians 3:16 for a detailed on the word temple. That note has definitions from a couple of different dictionaries and links from other commentators, which together provide a lot of reference material on this word. In addition, the note also provides some discussion and links to every place in that epistle where this word is used along with links to other important verses within the New Testament that use this word. Please also see the note for 2Corinthians 6:16 about the phrases temple of the Lord and temple of God. Please also see the note for 2Corinthians 6:16 for links to every place in the Bible where we find the phrase temple of God and the phrase temple of the Lord and an explanation of the similarities and differences.

Please see the note for Luke 16:9 about the word habitation. Easton's Bible Dictionary defines this word is: 'God is the habitation of his people, who find rest and safety in him (Ps 71:3; 91:9). Justice and judgment are the habitation of God's throne (Ps 89:14, Heb mekhon, "foundation"), because all his acts are founded on justice and judgment. (See Ps 132:5,13; Eph 2:22, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isa 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and "the praises of Israel" (Ps 22:3), i.e., he dwells among those praises and is continually surrounded by them'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'strangers. Eph 2:12 but. Eph 3:6; Ga 3:26-28; 4:26-31; Php 3:20 (Gr) Heb 12:22-24; Re 21:12-26 household. Eph 3:15; Mt 10:25; Ga 6:10; 1Jo 3:1 General references. exp: Nu 9:14; Isa 19:23; Php 1:5.
built. Eph 4:12; 1Pe 2:4-5 exp: Jer 12:16; Col 2:7. The foundation. Eph 4:11-13; Isa 28:16; Mt 16:18; 1Co 3:9-11; 12:28; Ga 2:9; Re 21:14 exp: 2Ti 2:19. Jesus. Ps 118:22; Isa 28:16; Mt 21:42; Mr 12:10-11; Lu 20:17-18; Ac 4:11-12; 1Pe 2:7-8 General references. exp: Nu 9:14; 1Ki 7:11; Isa 19:23; Mt 12:6; Joh 20:23; 1Co 3:11; Php 1:5; 1Jo 4:13.
all. Eph 4:13-16; Eze 40-42; 1Co 3:9; Heb 3:3-4 fitly. Ex 26; 1Ki 6:7 an. Ps 93:5; Eze 42:12; 1Co 3:17; 2Co 6:16 General references. exp: Ex 36:10; Nu 9:14; 1Ki 7:11; Isa 19:23; Mt 12:6; Php 1:5; 1Jo 4:13.
an. Joh 14:17-23; 17:21-23; Ro 8:9-11; 1Co 3:16; 6:19; 1Pe 2:4-5; 1Jo 3:24; 4:13,16 General references. exp: Ex 29:45; 36:10; Nu 9:14; 1Ki 7:11; Isa 19:23; Mt 12:6; Php 1:5; 1Jo 4:13.'

Home Start of Chapter

Ephesians Chapter 3 Summary

links to sentences in this chapter:

C3-S1 (Verse 1-7), C3-S2 (Verse 8-12), C3-S3 (Verse 13), C3-S4 (Verse 14-19), C3-S5 (Verse 20-21), C3-S6 (Verse 21)'.

The Chapter theme is: Paul's role in our salvation.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

The Treasury of Scripture Knowledge provides an outline for this chapter as:

1-7	The hidden mystery that the Gentiles should be saved was made known to Paul by revelation;
8-12	and to him was that grace given, that he should preach it.
13	He desires them not to faint for his tribulation;
14-21	and prays that they may perceive the great love of Christ toward them.

Ephesians Chapter 3 Sentence-by-Sentence

C3-S1 (Verse 1-7) Paul's authority in the gospel.

The included part of this sentence is separated below.

Equivalent Section: Paul was made a prisoner for the gospel to the Gentiles.

For this cause I Paul,
the prisoner of Jesus Christ for you Gentiles,
If ye have heard of the dispensation of the grace of God which is given me to youward:.

Equivalent Section: Paul received special revelation (mystery) about the gospel to the Gentiles.

Step One: Paul received special revelation.

How that by revelation he made known unto me the mystery;.

Step Two: Paul received special knowledge...of Christ.

(See Below)
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;.

Step three: Paul reveals the special knowledge...of Christ.

that the Gentiles should be fellowheirs,
and of the same body,
and partakers of his promise in Christ by the gospel :.

Equivalent Section: Paul received special power for the gospel to the Gentiles.

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..

Below is the part of the sentence from the parenthesis.

(as I wrote afore in few words,
Whereby,
when ye read,
ye may understand my knowledge in the mystery of Christ).

This sentence tells us Paul's authority in the gospel. The following outline can help the reader to understand this sentence.

Our sentence starts with the phrase For this cause, which means: 'This is why Paul was given his role as apostle to the Gentiles'.
Next, our sentence tells us that Jesus Christ put Paul in the position that Paul had so that we would know that Paul's message was from Jesus Christ and was not his own message nor was it the message of religion.
Next, our sentence tells us that Jesus Christ dispensed this grace through Paul and not through others. A true minister of Jesus Christ concentrates on dispensing God's grace and not on taking care of his own fleshly desires. And, Paul had to suffer in order to prove that he was a true messenger from Jesus Christ.
Next, our sentence tells us that 'This is a truth which God hid until God revealed it to Paul'.
Next, our sentence tells us how Paul had knowledge in the mystery of Christ. That is: 'God revealed this truth to Paul and he did not get it any other way'.
Next, our sentence tells us that this is a new revelation as part of the New Testament.
Next, our sentence tells us that this is a new revelation is: That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel.
Next, our sentence tells us that Paul was made a minister. This means: 'Paul was given the job of spreading this revelation'.
Next, our sentence tells us that we can know this truth because it was according to the gift of the grace of God given unto me by the effectual working of his power. That is: 'Paul was used by God to work miracles and that evidence proved that the message that God sent through Paul was truly from God.'.

Hopefully, the reader can see how each Equivalent Section of this sentence tells how Paul received something special from God specifically so that he could bring the gospel to us Gentiles. Each Equivalent Section tell the same basic message from a different point of view. The dispensation of grace in the first section is equivalent to the special revelation of the second section and to the special gift of grace of the third section. Likewise, the first section tells us that Paul was the prisoner of Jesus Christ for you Gentiles, which is a way of identifying his position that was used to tell us about his [God's ] promise in Christ by the gospel. These are both equivalent to Whereof I was made a minister...by the effectual working of his [God's ] power in the third section. Each section of this sentence gives us different perspectives and different details of the same message. This truth is explained in much greater detail throughout the Book Study on Ephesians. Please follow the link to that study and then do a find ([CTRL]F) to find all of the details that are within that Study.

Paul is building one thing upon another as a logical argument. Therefore, each new item can only be properly understood in context of previous statements and in context of future statements that the current statement must support. In Chapter 1 Paul told us the spiritual side of God's plan to make blessings available to everyone who is in Christ. In Chapter 2 Paul says that in addition (And), God has made this spiritual change able to affect our 'flesh', which includes our 'walk' in this world (that's what quickened means). So we find out that our salvation only starts with accepting the grace of God and continues with God working in us to produce good works (2:8-10). Now that we know the spiritual and fleshly sides of God's plan, Paul is going to tell us How God was going to prove that the plan came from Him (For this cause). in this chapter Paul tells us how God gave him a special position and a special revelation to prove that the gospel sent through Paul was from God. That revelation was God's plan for Gentile believers and Paul was given the job of revealing God's plan and the details of how that plan works in our lives. Then in the chapters after this one, Paul is going to explain the guidelines for our relationship to God as we abide in Christ (live according to God's plan).

If you remember, it was already mentioned (in the note for 1:10) how these Ephesians had people who were preaching 'Lordship Sanctification' to them and who were challenging Paul's authority. in this chapter, Paul tells us that God gave him a special position (apostle / the prisoner of Jesus Christ) and revealed the mystery to Paul that these 'Lordship Sanctification' preachers didn't know. At times Paul called himself: the apostle of Jesus Christ, the servant of Jesus Christ, and the minister of Jesus Christ. In all of those roles, Paul delivered the message from Jesus Christ and not his own message nor the message of religion. None of the false ministers had these positions with Jesus Christ. Therefore, they could not reveal the mystery which Jesus Christ revealed through Paul. And, that mystery was the personal relationship which God made available in Christ. Further, that relationship was not available before the death and resurrection of Jesus Christ. In addition, Jesus Christ only revealed this mystery through His true apostle. (Please see the note for this sentence within the Word Study on Apostle for the use of this word within the Bible. Please also see the note for Romans 11:25 which has links to where the Bible talks about mystery.)

We are no longer under the impersonal Old Testament Law but are under the grace of a personal relationship available as the New Testament. This grace is available to all who will accept the personal relationship that is available by abiding in Christ. Again, all of this will be made clearer as we look at the details throughout the rest of this epistle. Those details start with the proof that Paul's position and revelation came from God and therefore, Paul's message is backed by God.

The basic message of this gospel, as we see in this sentence and throughout this epistle, is that God's power is effective in changing the lives of saved people. God provides the power, but gives us the control over how much and what God does in our lives to change us so that we will be happy in heaven for eternity. Those who only allow God to change them a little will have little happiness in heaven. The Biblical truth is that there will be tears in heaven and that God does not wipe away tears until after we have been in heaven for over 1,000-years. What is taught in 4:7-16 is that Christ gave spiritual gifts to be used here in this life (he gave some, apostles..). Exercising those gifts is done in this life and eternal rewards (1Peter 1:5 ] are a direct result of how we exercise those spiritual gifts. However, exercising those spiritual gifts also allows God to change us. Therefore, God does all of the changing to us here in this life. If we don't learn to like church and the things of God before we die, we'll be stuck (the way that we are when we die) for an eternity in heaven where all that there is to do are the 'things of God'.

This sentence starts out with For this cause (Here's why), Paul is the prisoner of Jesus Christ. Paul was made the prisoner of Jesus Christ in order to prove that he had God's grace to keep him through all of the opposition that his message caused. In the note for 2Timothy 4:3-4 the Biblical history of what led to Paul becoming a the prisoner of Jesus Christ is laid out with the references. Basically, the people that Paul is warning this church against were saved preachers / prophets within the church. They caused the Jerusalem church to insist that Paul go to the Temple where they helped start the riot which resulted in Paul getting arrested and (eventually) beheaded. As pointed out in that note, God destroyed the Jerusalem church and killed a lot of the saved people who supported these preachers who were teaching doctrinal error. The very thing which got them so mad was the gospel of Christ which Paul wrote this epistle to give to us. The Study called False things According to the Bible has many links to places in the Bible where God warns us against false doctrine.

In 1Thessalonians 5:21 we read Prove all things; hold fast that which is good. God's way of proving all things often involves putting His messenger into a position that requires His power to get them out of the situation and then challenging the opposition to let themselves be put into the same situation. For example. in 1Kings 18:21 we read And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word. After that Elijah challenged, and then killed, prophets of Baal four hundred and fifty, and the prophets of the groves four hundred. How many of you want to challenge 850 men to armed combat when you aren't a fighter? I could give personal examples but will stick to Bible examples. In 2Corinthians 11 we read about the same thing as the First Section of this sentence says only 2Corinthians 11 provides much more detail. All of the things that Paul reports going through before he became the prisoner of Jesus Christ for you Gentiles could only have been survived by the power of God. Paul tells us that God put him through these things to prove that his message was from God. All of the people with different messages could not match this evidence because they would not go through these things for a lie and no man or devil could match the power of God to prove that the message came from a reliable source.

Before moving on to the Second Equivalent Section, we should look at the third phrase in this Section. In that phrase Paul says If ye have heard of the dispensation of the grace of God which is given me to youward. Notice that Paul called everything which he personally suffered the dispensation of the grace of God. Seriously consider your own reaction if God put through some of the things that Paul went through. Also seriously consider God doing that to your child. Now honestly answer if you would call that experience the dispensation of the grace of God. If you are honest with yourself you should see that Paul's attitude is possible only if God gave it to him. His reaction to the suffering, more than his surviving the suffering, is what really proves that he was being used as a tool of God.

In the Second Equivalent Section of this sentence we find the most detail. If we understand this Section then it will be easier to understand how the other Sections say an equivalent thing in a more summary fashion. Within the second section, we are told that we should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel. As fellowheirs we not only inherited heaven but we inherited things of God here on this Earth, such as the kingdom of heaven that has already been mentioned and that will come up again. But anybody that is an heir knows that they can lose a lot of their inheritance if not being cut out of the will entirely. So, a wise heir maintains a good relationship with the person that they will inherit from. What we find taught in this epistle and throughout the New Testament is that what we inherit from God, and how much, is dependent upon what personal relationship we have with God while we live in the flesh. (4:7-16 was already mentioned related to this concept.) What's more, we are told about this inheritance by the gospel [of Christ]. This is not the 'gospel of getting saved'. As has been shown throughout this study by examining literally every place that the Bible uses Christ, Christ never deals with lost people. In addition, it has also been shown that every place where the gospel [of Christ] is found, the context is the gospel (good news) that God changes saved people after their profession. The only thing that many people know about the epistle of Ephesians is 2:8-9. That is one sentence in an entire epistle that says, 'here is the minimum of what you have to do to receive all of the other blessings in this epistle'. In addition, as has been noted, that sentence is directly tied to 2:10, which is also part of the 'gospel of getting saved' that, unfortunately, 'soul winners' have been taught to deliberately ignore and not present. Yes, if you tell people that part of getting saved is agreeing that God will change their life so that they will want to quit sinning, some people will turn the gospel down. Unfortunately, many people have been taught that it is terrible to follow the example of Jesus Who let the 'rich young ruler' walk away while he was apparently still lost (Mark 10:17-25; Luke 18:18-26). But Paul, in this epistle, attaches 2:10 to 2:8-9. Not only that, but 2:8-9 (how to get saved) is only one sentence out of an entire epistle that basically presents the gospel [of Christ]. Throughout this entire epistle we find the message that we are expected to be changed after our salvation profession but that change is done by God and that God works in our lives only when we give Him permission to do so by getting and staying in Christ. I am not going to explain this entire epistle in this note but if you look at this epistle, and the notes that I attach to it, you will find that this claim sums up this epistle. I challenge everyone to find anyone who can use their Bible properly and show me where what I say goes against what the Bible literally says.

The First Step of the Second Section tells us that by revelation he (God) made known unto me the mystery. The mystery that Paul mentions in this sentence is the gospel of Christ which includes the message that we should be fellowheirs. However, Paul goes on to tell us that another part of that gospel is and of the same body. There have been many messages developed about the church being the body of Christ and I won't develop that here, although some will be said in other notes for this epistle. Paul talks about the body of Christ in 1:23; 2:16; 3:6; 4:4, 12, 16; 5:23, 30, and that is just in this epistle. He also talks about it in 1Corinthians 12 and Colossians 1:18, 22, 24; 2:11, 17, 19, 23; 3:15. Further, Colossians parallels this epistle in many aspects. The main thing is that the head of the body (Christ) is supposed to have complete control over the members of the body (saved people). Part of the true gospel is that when we get saved we agree that Christ gets control of our lives and if we refuse to agree to that in our hearts, then God responds with 'Go to Hell' when we say the 'magic prayer' of '1, 2, 3, Jesus save me'.

So, in this middle section of the second Section, we have seen that that the gospel [of Christ] makes us fellowheirs with the responsibilities of heirs to maintain a relationship and the gospel [of Christ] makes us part of the body of Christ. The third Section of this section tells us that God also lets us partakers of his promise in Christ. Notice that this phrase specifically says that God's promises are in Christ, which means we don't have access to them if we are not in Christ. That eliminates the '1, 2, 3, Jesus save me' crowd because they never do what is required to get in Christ. This also eliminates the 'Lordship Sanctification' crowd. They are depending God being legally required to give them some blessing in payment for their religious service. However, we are told here that we are partakers of his promise. A personal (as opposed to business) promise is backed by the character of the person who gave it. A non-business personal promise can not be legally enforced (in any truly righteous court). Again, we see the blessings received through Christ are received on the basis of our personal relationship with God and that not all saved (such as those trusting in 'Lordship Sanctification') receive the same blessings in the same amount.

Not only is this true for promises, but the parts of our body are personal and we all treat different parts differently. Further, it is extremely rare (impossible?) for all heirs to receive the exact same inheritance and what is received is based upon the personal decision of the person giving the inheritance. So, in this middle section, we see three things (fellowheirs, of the same body, and partakers of his promise) that we receive because of the gospel [of Christ] that are dependent upon our personal relationship with God which we build after our salvation profession. Further, the 'good news' of this gospel is that we can receive these blessings if we are in Christ.

Moving on, in the First Step we saw that 'Paul received special revelation'. This special revelation was hid until the Son of God started His role as Christ. Thus, we are told what was not revealed in other ages. I am not getting into the doctrine of ages other than to say that we are now in the 'Church Age' and Paul wrote during the 'Church Age'. The major doctrinal problem of the Early Church, according to the Bible, was that God was letting in Gentiles and not requiring them to keep the Law. Religious man throughout all ages finds it extremely hard to accept that God wants to dump this formalized religious ceremony in favor of a personal relationship with man. The personal relationship that is available only through the indwelling Holy Spirit is something that has to be experienced to be understood. So, as our Second Step says, God didn't bother revealing it until it could be now revealed unto his holy apostles and prophets by the Spirit. That's why the First Step (of this Section) calls it a mystery. (The included part of this Section will be dealt with later.)

Notice that in the First Step, Paul says that God revealed this mystery to him and in the Second Step he tells us that God revealed the same thing to his holy apostles and prophets by the Spirit. They either weren't given the ministry of revealing this truth to the Gentiles, or refused to accept it. If nothing else, they missed out on writing as much of the Bible as Paul did. So again we see that the blessings that are in Christ vary from person to person based upon our personal relationship to God, because the rewards that Paul and these other prophets received were not the same. We see that this rule holds true for all saved, even the apostles. And so, we see in this second Step that there was a gospel about blessings (fellowheirs, of the same body and promise) that God made available to those that are in Christ and that these blessings vary from saved person to saved person and that the message of this gospel was hid until people received His Spirit but once it was revealed, Paul was the one to take the message to the Gentiles and became the one who received this special ministry from God along with the special blessings associated with the ministry. (Try saying that 5 times on one breath :-).)

In the third Equivalent Section we are told 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. I said that this meant 'Paul received special power for the gospel to the Gentiles'. Hopefully, with what has already been covered, the reader can see how I arrived at this conclusion and how it is equivalent (not equal) to the other Sections. However, a couple parts of this Section should be noted. Paul said that he was made a minister, according to the gift of the grace of God the word according means that we can not be a minister unless we receive the gift of the grace of God Simply put, God chooses His ministers and no person or religion can give that position to someone. Further, we see that Paul says that God gave him this gift...by the effectual working of his power. The word by means 'Here's how God did it'. Someone claims that God gave them some spiritual gift and we don't see the effectual working of (God's ) power, then we need to question their claim and hold off trusting their doctrine until we do see the effectual working of (God's ) power. Further, it has been said repeatedly that God's gifts vary from one person to another. We are supposed to judge how much of God's gift someone received according to how effectual (the) working of (God's ) power is in their ministry. That means how much they bring others to be like Christ. We are not to judge by the number of people they have or man confered degrees or any other standard commonly used by religions.

Please see the note for Galatians 4:17 for links to place in the Bible where the word effect is used and for links to place in the Bible where the word affect is used along with the definition from Webster's 1828 Dictionary for each word and a discussion on the deference between these two words. Please see the note for Matthew 8:10 about the phrase none effect. The functional definition for this phrase is: 'made it so that God's word could not change the lives of people'.

In the First Section we were told For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, If ye have heard of the dispensation of the grace of God which is given me to you-ward. I already mentioned that the phrase For this cause I Paul means that Paul personally was chosen for the purpose (cause) of bringing God's plan into reality and that God's plan was laid out in Chapter 1 and in Chapter 2. We've also seen that God revealed this gospel to more than Paul than to others and part of the reason for that extra gift was that Paul was willing to take on the ministry. Paul calls himself a prisoner here and in 4:1 and people have said that he did so because he wrote this letter from prison. That may be true, but I don't believe that is the main meaning of this term. Basically a prisoner is bound and when Paul accepted this ministry of taking the gospel [of Christ] to the Gentiles, God gave Paul special blessings which 'bound' him to the ministry. (Please also see the note for 4:1.)

Over and over again we see that God's blessings come with attachments. That's why God won't save someone who isn't willing to have the ministry of Christ change them and why the Bible teaches that those who claim salvation but aren't changed by God are called bastards by God (Hebrews 12). God offers salvation to all and honors the free will of those who refuse salvation. However, those who choose salvation are bound to God for all of eternity. Think about marriage. We choose if we get married or not and who we marry. However, when we marry, God binds us to each other for the rest of our lives. Romans 11:29 tells us For the gifts and calling of God are without repentance. Salvation, marriage, the ministry of God and other things that involve a covenant agreement (spiritual contract) are enforced by the court of God and God holds us to the vows we make before His court. He will give us what is needed to keep the vow, but he demands that we do our part to keep it.

When Paul says that he is the prisoner of Jesus Christ for you Gentiles, he is saying that he was bound to the ministry of the gospel to us Gentiles. As we see in all of Paul's writings, he was not bound to just the gospel of how to get saved (Jesus) but also to the gospel of Christ, which tells the 'good news' of God changing people after their profession. Hopefully, with what has already been covered and with this little bit here, the reader can see how that this third Section is equivalent to the other Two Sections.

The only part of this sentence not yet covered is the included part. It is included within the Second Section, which is the Section with the greatest detail. The wording of this Included Part shows that Paul had written something before that would prove to the Ephesians that God had revealed this special mystery but God didn't want that letter preserved for whatever reason. We no longer have this other letter to the Ephesians. And, while I could speculate as to why God did not preserve it, that wouldn't make it right. The important thing is what Paul says about the mystery of Christ. This included part is within the Section that tells us that all of the blessings are in Christ. The mystery of Christ is also mentioned in Romans 16:25; Ephesians 3:9; and Colossians 1:27; 2:2; 4:3. In Colossians 1:27 we are told that this mystery of Christ is Christ in you, the hope of glory. Simply put, we need Christ in us in order for us to be in Christ. (Please also see the note for Romans 11:25 which has links to where the Bible talks about mystery.)

The Bible uses light as a type of the effect of having God in our lives (John, etc). The atheist is like a man living in a house with no light. The lost religious man has gone and acquired a light fixture and shows everyone the form of his light (which has no power). The saved man realizes that he needs the true power and has permanently attached his light to the power of God. However, God always gives us control of how much of God's light we allow to shine from our lives. A true Biblical Christian allows God's power into his life so that God's light shines out of his life for the benefit of others. However, any light bulb that is putting out light is also in that same light. However, you need to power in the bulb ('Christ in you') in order for light to come from the bulb (you need to be in Christ). There is a direct relationship between the power in the bulb ('Christ in you') and light coming from the bulb (you in Christ). The other verses that tell us about the mystery of Christ tell us some of the effects of having Christ in us and us being in Christ. Romans 16:25 tells us that we are stablished by the mystery of Christ. Ephesians 3:9 tells us that the mystery of Christ gives us fellowship...in whom we have boldness and access with confidence. Colossians 2:2 tells us that it gives us understanding...wisdom and knowledge. Finally, Colossians 4:1-4 tells us that because of the mystery of Christ, we can depend upon the prayers of others and we give utterance to the things of God. It should also be noted that except for the one verse in Romans, all of these verses are in Ephesians or Colossians. In many ways, Ephesians and Colossians are equivalent books.

Please see the note for 2Corinthians C2S5 for links to every place in 2Corinthians where we find forms of the word cause along with the definition from Webster's 1828 . That definition gives this word legal implications. The functional definition is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. In our current sentence we are told to worship God and recognize that He is the source of all power which allows us to do anything for His kingdom. Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25, we read that the prophecy was fulfilled about Jesus that: They hated me without a cause. Please also see the note for Romans C8S38 about the phrase dying because of the truth. Forms of this word are used, in this book, in: Ephesians 3:1; Ephesians 3:14; Ephesians 5:31.

We see the phrase I Paul only in: 2Corinthians 10:1; Galatians 5:2; our current sentence; Colossians 1:23; 1Thessalonians 2:18; Philemon 1:19. In each of these instances Paul is being very clear that this is him personally speaking and no other co-author can be held responsible for what Paul personally says Colossians C1S6 for links to every place where the phrase I Paul is used. Please also see the second half of the book called SbS-Preacher Missionaries about how God used Paul to show us how He uses a pastor / missionary to build the ministry. .

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. Please also see the note for Philemon 1:1 about the word prisoner. The functional definition for this word is: 'The person who was arrested and detained by government'.

Please see the note for Romans C11S29 about the word mystery. The functional definition is: 'Something that was hid by God until He decided to reveal it'.

The word wrote is the past-tense form of write, which has a functional definition of: 'To form by a pen on paper or other material, or by a graver on wood or stone; as, to write the characters called letters; to write figures'. In most verses, but not all, this word is used to indicate a reference to Scripture. Please see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. Please also see the note for Romans 4:23-25 which has a good sized note about doctrine related to the word written. Please also see the notes for Prove; Ephesians C1S3 and Romans C3S15 about the phrase it is written. The main Biblical purpose of writing something is so there is an accurate record to be used when disputes arise. Religion is the main source of wars and fighting's (James 4:1-2). That is why our Bible teaches us to search the scripture when we have a dispute.

Please see the note for 1Timothy 4:13 about the word read. The functional definition for this word is: 'Getting the meaning of what was written into the mind. this can be done orally or silently'. Please also see the note for Luke 6:3 about the phrase have ye not read.

Please also see the note for 5:7 for the links to every place in the Bible where forms of partake are used along with the definition from Webster's 1828 .

The functional definition of minister is: ' a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the notes for Romans C13S6 and 1Corinthians C3S5 about the word minister. The note in Romans provides the definition from Webster's 1828 and the note in 1Corinthians provides links from other commentators. In addition, please see the note for 1Corinthians C12S5 about the word administration. Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. The functional definition is: 'given from one person to another without compensation; a donation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I. 2Co 10:1; Ga 5:2 the. Eph 4:1; 6:20; Lu 21:12; Ac 21:33; 26:29; 28:17-20; 2Co 11:23; Php 1:7,13-16; Col 1:24; 4:3,18; 2Ti 1:8,16; 2:9; Phm 1:1,9; Re 2:10 for. Ga 5:11; Col 1:24; 1Th 2:15-16; 2Ti 2:10 exp: Col 4:3. General references. exp: Jer 36:5; Php 1:13.
ye. Eph 4:21; Ga 1:13; Col 1:4,6; 2Ti 1:11 the dispensation. Eph 3:8; 4:7; Ac 9:15; 13:2,46; 22:21; 26:17-18; Ro 1:5; 11:13; 12:3; 15:15-16; 1Co 4:1; 9:17-22; Ga 1:15-16; 2:8-9; Col 1:25-27; 1Ti 1:11; 2:7; 2Ti 1:11
by. Eph 1:17; Ac 22:17,21; 23:9; 26:15-19; 1Co 2:9-10; Ga 1:12,16-19 the mystery. Eph 3:9; Ro 11:25; 16:25; Col 1:26-27 exp: Eph 6:19. as I. Eph 1:9-11; 2:11-22 afore. or, a little before.
ye may. Mt 13:11; 1Co 2:6-7; 13:2; 2Co 11:6 the mystery. Eph 1:9; 5:32; 6:19; Lu 2:10-11; 8:10; 1Co 4:1; Col 2:2; 4:3; 1Ti 3:9,16
in other. Eph 3:9; Mt 13:17; Lu 10:24; Ac 10:28; Ro 16:25; 2Ti 1:10-11; Tit 1:1-3; Heb 11:39-40; 1Pe 1:10-12 as it. Eph 2:20; 4:11-12; Mt 23:34; Lu 11:49; 1Co 12:28-29; 2Pe 3:2; Jude 1:17 by. Lu 2:26-27; Joh 14:26; 16:13; Ac 10:19-20,28; 1Co 12:8-10
the Gentiles. Eph 2:13-22; Ro 8:15-17; Ga 3:26-29; 4:5-7 exp: Ac 10:45. The same. Eph 4:15-16; 5:30; Ro 12:4-5; 1Co 12:12,27; Col 2:19 partakers. Ga 3:14; 1Jo 1:3; 2:25 exp: Col 1:12; 1Ti 6:2; Heb 3:1. General references. exp: Isa 19:23; Lu 13:29; Ro 3:29; Php 1:5.
I. Eph 3:2; Ro 15:16; 2Co 3:6; 4:1; Col 1:23-25 according. Eph 3:8; Ro 1:5; 1Co 15:10; 1Ti 1:14-15 exp: Eph 3:20. by. Eph 3:20; 1:19; 4:16; Isa 43:13; Ro 15:18-19; 2Co 10:4-5; Ga 2:8; Col 1:29; 1Th 2:13; Heb 13:21 exp: 1Co 15:10. General references. exp: Isa 19:23; Lu 13:29; Joh 17:18; 2Ti 1:11.'

Home Start of Chapter

C3-S2 (Verse 8-12) The qualifications that meet God's requirements.

Equivalent Section: Paul had no personal qualifications to point people to but he pointed people to Jesus Christ who has all qualifications that are required.

Step One: Paul had no qualifications that counted to earn him the position from God.

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;.

Step Two: Paul's job was to make people see that Jesus Christ has all of the qualifications.

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 :.

Equivalent Section: God's qualifications were met by Christ Jesus our Lord.

To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
According to the eternal purpose which he purposed in Christ Jesus our Lord :.

Equivalent Section: We can have boldness and access because of the faith of Christ Jesus our Lord.

In whom we have boldness and access with confidence by the faith of him..

This is a complex sentence that uses Christ, Jesus Christ and Christ Jesus our Lord to deliberately emphasize the difference in these roles and the difference in blessings that the saved receive through each of these roles and the difference in responsibilities that heavenly creatures (including the saved) have towards each of these different roles.

This sentence gives us the qualifications that meet God's requirements. Our sentence can be understood with this simple outline:

Our sentence starts with a statement that God uses humble people and not the proud.
Next, our sentence tells us that Paul was given apostleship for one basic purpose.
Next, our sentence tells us that God revealed a mystery and that we are to have fellowship in this new revelation. This means: 'God wants all saved people to have a common fellowship'.
Next, our sentence tells us that this mystery from the beginning of the world hath been hid in God. The Jews did not know about the Church.
Next, our sentence tells us that 'Jesus Christ has the power of creation'.
Next, our sentence tells us that God created the church to reveal the manifold wisdom of God to the principalities and powers in heavenly places. God uses the church to accomplish this purpose.
Next, our sentence tells us that this was God the Father's purpose in having Christ Jesus become our personal Lord.
Finally, our sentence tells us that the faith which belongs to Christ Jesus our Lord is what gives us boldness and access to God the Father with confidence.

This sentence has 2 colons which makes three equivalent sections. in this First Section, Paul tells us that he had no personal qualifications to point people to but that he pointed people to Jesus Christ , who has all qualifications which are required. He also told us that the unsearchable riches were in Christ, not in Jesus Christ. In the Second Equivalent Section, he tells us that God proved His wisdom to all principalities and powers in heavenly places by making the judgment of the saved be based upon the qualifications of Christ Jesus our Lord and not on the qualifications of the saved. Please notice that when God is dealing with principalities and powers in heavenly places, God includes the role of Lord for Christ Jesus our Lord. (Please see the note for Romans 8:38-30 for links to where the Bible uses principalities and powers along with providing definitions.)

In the third Equivalent Section, he tells us that we have boldness and access with confidence in Christ Jesus our Lord by the faith of him. Notice that the faith upon which everything rests is not our faith. It is the faith of him [Christ Jesus our Lord]. So in the First Section God provides proof to all men by using Paul as his object lesson. In the Second Section, God is providing proof to the principalities and powers in heavenly places and in the third Section God is providing proof to the saved. In all three sections, God is proving that the saved are qualified based upon the qualifications of the Son of God and not upon their own qualifications.

Please see the note for Romans 15:15-16 which has links to every verse in the Bible which uses a form of the word bold along with the definition from Webster's 1828 . The functional definition is: ' Daring; courageous; brave; intrepid; fearless; applied to men or other animals; as, bold as a lion'.

In the First Section of this sentence, what God proves that the saved are qualified for is the fellowship of the mystery. In the Second Section, what God proves that the saved are qualified for is the manifold wisdom of God as He displayed (According to the eternal purpose) it in the changes He brings to the lives of the saved (which he purposed in Christ Jesus our Lord). In the third Section, what God proves is that the saved are qualified for is having boldness and access with confidence which is because we know that we are part of the fellowship of the mystery. Hopefully, the reader can see how these three sections of the sentence are equivalent on several points. But, the real evidence of my claims is in the details. So we will start with showing the breakdown of the sentence by punctuation to show what God had Paul write.

In the First Step of the First Section we read Unto me, who am less than the least of all saints, is this grace given. The phrase This grace is referring back to the prior sentence (3:1-7) where we found out that the dispensation of the grace of God that was given to Paul for the ministry of the gospel of Christ to the Gentiles was also called a revelation from God and that Paul was made a minister of that grace / revelation / gospel of Christ. That matches what we find in the next phrase of this section where Paul says that I should preach among the Gentiles the unsearchable riches of Christ. We'll come back to this phrase, but here we see that the grace that Paul was given was the ministry of preaching the unsearchable riches of Christ. in this section we see Paul saying that God choose the least qualified (less than the least of all saints and 2Corinthians 12:1-10) so that it would be most obvious that it was actually Christ working through Paul (Galatians 2:20; Philippians 1:21) Who did the actual work. Thus, we see that this section tells us (as I said in the sentence breakdown) that 'Paul had no personal qualifications that counted to earn him the position from God' because the qualifications actually belonged to Christ.

Returning to the phrase of the unsearchable riches of Christ , we saw in the note on the prior sentence that these riches were revealed in the gospel of Christ and that they were only available to those who were in Christ. We also saw that being in Christ was part of the mystery, which the next phrase returns to. (Please also see the note for Romans 11:25 which has links to where the Bible talks about mystery.) We also saw that the more that we build our relationship in Christ the more that God blesses it. So here, where Paul starts to present the gospel of Christ, and the first thing we find out that there is no limit (unsearchable riches) to how many blessings we can get. The only limit is our willingness to submit to God working through us. Paul is counted the greatest New Testament saint (Jesus Christ is not a 'saint') and in this phrase we find out that he started out on the bottom and made it to the top only by God working in his life and not by any personal qualifications that he had. The first thing in the gospel of Christ that God wants His people to know is that unsearchable riches are available. However, these unsearchable riches have a string attached because they are called the unsearchable riches of Christ. They belong to Christ and are not given to those that refuse to be in Christ. In the next section, we will see that God created all things by Jesus Christ, but we need to acknowledge that all people aren't going to heaven and all people don't experience all of the unsearchable riches of Christ. As noted several times already, not all people are in Christ. Thus, we recognize one of the doctrinal distinctions found in this sentence. God created all things by Jesus Christ but only those people who get saved and abide in Christ experience the unsearchable riches of Christ. (Please see the note for Romans 11:33 for links to every verse in the New Testament which uses any form of the word riches along with the definition from Webster's 1828 Dictionary. Please see the note for Romans 11:33 for links to every place in the Bible where the word unsearchable is used, and for links to every place in the New Testament where the word search is used, along with the definition from Webster's 1828 .)

Moving on to the Second Section, Paul starts out with And. That means that this Second Section is added to the First Section. In the First Section we saw God's qualifications from the perspective of man and found out that the very best saint still did not meet God's qualifications. Now we will see that God's qualifications are met by Christ Jesus our Lord. God specifies that both of these acknowledgements be made so that people can't claim that it was Christ and them, like so many religions claim.

In addition, to telling us that he (Paul) had no personal qualifications and that Christ was working through his life, Paul is going to tell us why Christ would work through his life. That reason was to make all men see what is the fellowship of the mystery [gospel of Christ ]. So long as we are going out to share the gospel (as opposed to our religion) and are willing to be nothing and let Christ be everything that is working through us, we will find that God lets us experience the fellowship of the mystery. We experience this fellowship when God puts Christ in us and us in Christ. (Please see the note for 5:11 which is the only other time that fellowship is used in this epistle. That note gives the definition from Webster's 1828 and provides links to every place that fellowship is used in the Bible.) We first experience it with God because God uses the role of Christ to develop our personal intimate relationship with Him, which is fellowship. (Note that this fellowship is a fellowship of the mystery and the prior sentence said that the mystery was the gospel of Christ. Therefore, that this fellowship is a fellowship of the [gospel of] Christ.) the word of means 'belonging to and reporting back to and controlled by'. You can't have the fellowship 'belonging to Christ' while you aren't speaking or listening to Him. You can't be 'controlled by Christ' while you aren't speaking or listening to Him. You certainly aren't 'reporting back to Christ' while you aren't speaking or listening to Him. That's why the blessings that come through this fellowship are only available to those that are in Christ and only while they are abiding in the fellowship of the[ gospel of] Christ.

Please see the note for Philippians 2:1-2 for links to every place in the Bible where we find forms of the word fellowship along with a definition from Easton's Bible Dictionary. Please see the note for Ephesians C5S7 for links to where the Bible tells us about fellowship and provides the definition from Webster's 1828 .

Please see the note for Romans C11S29 about the word mystery. The functional definition is: 'Something that was hid by God until He decided to reveal it'.

In the next two phrases we actually get a restatement of what was said in the prior sentence. First, the last phrase of who created all things by Jesus Christ is referring us back to the time of creation but tying the creation to the personal nature of salvation by using the Son of God's titles of Jesus Christ. 1Peter 1:17-21 tells us that Christ...was foreordained before the foundation of the world. In the second sentence of this epistle (1:3-6) we were told that God hath chosen us in him [Christ] before the foundation of the world. Basically, back when God was still planning creation, He knew that the Son of God would have to become the man named Jesus and die for our sins and then take on the role of Christ to spiritually mature those that accepted His salvation. God created all things by Jesus Christ meaning God created all things [according to the requirements of the Son of God's roles as] Jesus Christ. After God planned creation this way, He hid the plan from the beginning of the world until the payment was completely paid (John 19:30) and Christ could be revealed. Now that the price has been paid, Christ Himself is revealing the plan by working through those who am less than the least of all saints so that people realize that the message is from God and not from man. Thus, we put all of this together and have our First Section which is 'Paul had no personal qualifications to point people to but he pointed people to Jesus Christ who has all qualifications that are required'. Since all of the qualifications belong to Jesus Christ, and the saved only need to confess having zero qualifications of their own, it should be obvious that no one in the world can say that the saved aren't qualified to have the fellowship of the[ gospel of] Christ. What's more, since God's creation plan was built around Jesus Christ providing all of the qualifications, no one can claim that God changed things or that God is unrighteous in providing these blessings to those people who meet His requirement that they abide in fellowship of the[gospel of] Christ while also denying those same blessings to those people who refuse to be in the fellowship of the[ gospel of] Christ.

In the Second Equivalent Section of this sentence, I said that it told us that 'God's qualifications were met by' Christ Jesus our Lord. I also mentioned that it is important that we note that God uses the role of Lord here. That is because God always uses this role when dealing on issues of authority and power and those that he has put into positions of authority and power. Certainly, those that we mainly think of as principalities and powers in heavenly places have been given their position by the Lord (Colossians 1:9-17). However, we need to note that in this phrase God the Son is called our Lord (emphasis on our). Back in 2:6 (Please see that note) we were told that God has made us sit together in heavenly places in Christ Jesus. So you should be able to see why I said that those beings that are in heavenly places include the saints. (1Corinthians 15:47-49 tells us the same.) In addition, Matthew 19:28 and Luke 22:30 tell us that Jesus promised thrones the apostles. Jesus did not do this before He rose from the dead to become Lord Jesus (Luke 24:3). Jesus will never give up exercising His power as Lord again and so we see that even this promise to the apostles is fulfilled by Lord Jesus. Further, Revelation 20:4 tells us that John 'saw thrones, and they sat upon them, and judgment was given unto them. So we see that there are multiple thrones and beings in positions of power in heavenly places and some of those positions are filled by saints.

While God uses His role as Lord to assign positions to people, this phrase tells us that He did it as Christ Jesus our Lord. We have seen that every place that the Bible uses Christ Jesus it is talking about something that is only given to saved people who have spiritually matured beyond their initial profession through the ministry of Christ where the emphasis is placed upon the spiritual maturing. (This is the difference between the use of Christ Jesus and Jesus Christ). So what this phrase is teaching us is that God gets people saved through the payment made by Jesus. He then spiritually matures them and makes them qualified for positions in heavenly places through the ministry of Christ. Finally, He gives them those positions for eternity through His role as Lord and He proves His justification in doing so because there is a direct correlation between the position received and the person's personal submission to Christ. 1Corinthians 6:3 tells us Know ye not that we shall judge angels? I personally believe that our responding Godly during all of the temptations of this life is what God will use to tell those angels that He is righteous to have saints judge them. Aside from that, we should note that the phrase of heavenly places is used in Ephesians 1:3, 20; 2:6; 3:10. These words do not appear together outside of this epistle in the Bible. Every place that they appear in this epistle, they are associated with Christ. Our personal blessings that we will have for all eternity are directly tied to how much we abide and spiritually mature in Christ. That maturity, which must be demonstrated in this life while tempted to sin, is the proof that God gives to the principalities and powers in heavenly places and what He is proving is His wisdom in creating this plan that was foreordained before the foundation of the world.

This leaves our third Equivalent Section which tells us In whom we have boldness and access with confidence by the faith of him. the whom refers back to the Christ Jesus our Lord of the prior phrase. As mentioned before, this Section emphasizes that we have access by the faith of him [Christ Jesus our Lord]. Since it is by His faith and not by our faith, it should be obvious that the qualifications are all His and none of ours and that this Section is equivalent to the others on that aspect. However, it is also equivalent for the change that He brings in our lives. James 2, especially 2:20 tells us But wilt thou know, of vain man, that faith without works is dead? Since Jesus is the life and He gives life (John 6:35, 48, 51; 8:12; 10:10-11; 11:25; 14:6; Galatians 2:20), the faith of him must be a faith of life which means it must be a faith of works. Again, since it His faith, it is His works. I don't care what prayer or other religious work someone does, if they don't agree from their heart to let God work in their lives and change them, God responds with 'go the Hell' when they do their magic religious act that was supposed to save them. If someone truly is saved then the faith of him works in their lives and He has faith that He can change our lives and produce the evidence that will justify the position that He will give us in the future. Bottom line, this sentence says that none of us have any qualifications but He has all of the qualifications and our rewards are based upon how much we submit to the work of Christ in our lives.

Please see the note for Luke 7:28 about the word least. Webster's 1828 defines this word as: 'a. Smallest; little beyond others, either in size or degree; as the least insect; the least mercy. Least is often used without the noun to which it refers. "I am the least of the apostles," that is, the least apostle of all the apostles. 1Cor. 15.
LEAST, adv. 1. In the smallest or lowest degree; in a degree below all others; as, to reward those who least deserve it. At least, At the least, to say no more; not to demand or affirm more than is barely sufficient; at the lowest degree. If he has not incurred a penalty, he at least deserves censure. He who tempts, though vain, at least asperses the tempted with dishonor. 2. to say no more. Let useful observations be at least a part of your conversation. The least, in the smallest degree. His faculties are not in the least impaired. At leastwise, in the sense of at least, is obsolete'.

Please see the note for Romans C11S36 about the word search. The functional definition is: 'To look over or through for the purpose of finding something; to explore; to examine by inspection; as, to search the house for a book; to search the wood for a thief'. That note also deals with the word unsearchable. It should be obvious that the word unsearchable means: 'not able to be searched'.

Please see the note for 1Corinthians C13S9 about the word see / sight / seen. The functional definition, which deals with the physical world, is: 'a physical sense which conveys information about the physical world to the brain'. However, when applied to abstract mental or spiritual things, the word see is better defined as: 'a process which conveys information and understanding to the person'. This word is often used symbolically for spiritual understanding. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the notes for Ephesians C5S7; Philippians 1:3-7 and Philippians 2:1 about the word fellowship. The definition from Easton's Bible Dictionary is: '(1.) With God, consisting in the knowledge of his will (Job 22:21; Joh 17:3); agreement with his designs (Am 3:2); mutual affection (Ro 8:1; 16:27,27); enjoyment of his presence (Ps 4:6); conformity to his image (1Jo 2:6; 1:6); and participation of his felicity (1Jo 1:3-4; Eph 3:14-21). (2.) Of saints with one another, in duties (Ro 12:5; 1Co 12:1; 1Th 5:17-18); in ordinances (Heb 10:25; Ac 2:46); in grace, love, joy, etc. (Mal 3:16; 2Co 8:4); mutual interest, spiritual and temporal (Ro 12:4,13; Heb 13:16); in sufferings (Ro 15:1-2; Ga 6:1-2; Ro 12:15; and in glory (Re 7:9)'. This is often taught as 'two fellows in a ship'. However, the true illustration is: 'two fellows in a ship working together to reach the same goal'.

Please see the note for Romans C11S29 about the word mystery. The functional definition is: 'Something that was hid by God until He decided to reveal it'.

Please see the note for 1Corinthians C10S3 about the word intent. The functional definition is: ' Literally, having the mind strained or bent on an object; hence, fixed closely; sedulously applied; eager in pursuit of an object; anxiously diligent; formerly with to, but now with on; as intent on business or pleasure; intent on the acquisition of science'.

Please see the note for 1:3 about the word heaven. The functional definition is: 'God's personal home'.

Please see the note for Luke 18:30 about the word manifold. Webster's 1828 defines this word as: 'many and fold. Of divers kinds; many in number; numerous; multiplied. O Lord, how manifold are thy works! Ps.104. I know your manifold transgressions. Amos.5. 1. Exhibited or appearing at divers times or in various ways; applied to words in the singular number; as the manifold wisdom of God, or his manifold grace. Eph.3. 1 Pet.4''.

Please see the note for 2Corinthians 4:17-18 about the word eternal. The functional definition is: 'Without beginning or end of existence'. Please also see the note for Life in 1John about the phrase eternal life.

Please see the note for Matthew 26:8 about the word purpose. Webster's 1828 defines this word as: 'that which a person sets before himself as an object to be reached or accomplished; the end or aim to which the view is directed in any plan, measure or exertion. We believe the Supreme Being created intelligent beings for some benevolent and glorious purpose, and if so, how glorious and benevolent must be his purpose in the plan of redemption! the ambition of men is generally directed to one of two purposes, or to both; the acquisition of wealth or of power. We build houses for the purpose of shelter; we labor for the purpose of subsistence. 2. Intention; design. this sense, however, is hardly to be distinguished from the former; as purpose always includes the end in view. Every purpose is established by counsel. Prov.20. Being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Eph.1. 3. End; effect; consequence, good or bad. What good purpose will this answer? We sometimes labor to no purpose. Men often employ their time, talents and money for very evil purposes. Towhat purpose is this waste? Matt.26. 4. Instance; example. Not in use. 5. Conversation. Not in use. Of purpose, on purpose, with previous design; with the mind directed to that object. On purpose is more generally used, but the true phrase is of purpose.
PUR'POSE,v.t. to intend; to design; to resolve; to determine on some end or object to be accomplished. I have purposed it, I will also do it. Is.46. Eph.3. Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem. Acts. 19.'.

Please see the note for Hebrews 3:6 about the word confidence. The functional definition is: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact'.

Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please see the notes for Romans 4 and James 2:21-LJC about the phrase faith: Abraham's. Please see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who am. Pr 30:2-3; Ro 12:10; 1Co 15:9; Php 2:3; 1Ti 1:13,15; 1Pe 5:5-6 is this. 1Ch 17:16; 29:14-15; Ac 5:41; Ro 15:15-17 I. Eph 3:2; Ga 1:16; 2:8; 1Ti 2:7; 2Ti 1:11 unsearchable. Eph 3:16,19; 1:7-8; 2:7; Ps 31:19; Joh 1:16; Ro 11:33; 1Co 1:30; 2:9; Php 4:19; Col 1:27; 2:1-3; Re 3:18 General references. exp: Isa 19:23; Mt 22:9; Mr 12:11; Lu 13:29; Ro 15:29; 1Co 13:9; 2Ti 1:11.
to. Mt 10:27; 28:19; Mr 16:15-16; Lu 24:47; Ro 16:26; Col 1:23; 2Ti 4:17; Re 14:6 fellowship. Eph 3:3-5; 1:9-10; 1Ti 3:16 beginning. Eph 1:4; Mt 13:35; 25:34; Ac 15:18; Ro 16:25; 1Co 2:7; 2Th 2:13; 2Ti 1:9; Tit 1:2; 1Pe 1:20; Re 13:8; 17:8 hid. Col 1:26; 3:3 exp: Col 2:3. created. Ps 33:6; Isa 44:24; Joh 1:1-3; 5:17,19; 10:30; Col 1:16-17; Heb 1:2-3; 3:3-4 General references. exp: Mr 12:11; Joh 1:3; Ac 15:18.
intent. Ex 25:17-22; Ps 103:20; 148:1-2; Isa 6:2-4; Eze 3:12; 1Pe 1:12; Re 5:9-14 principalities. Eph 1:21; Ro 8:38; Col 1:16; 1Pe 3:22 exp: Eph 6:12. in. Eph 1:3 exp: 1Co 1:21; Eph 1:8. manifold. Eph 1:8; Ps 104:24; Mt 11:25-27; Ro 11:33; 1Co 1:24; 2:7; 1Ti 3:16; Re 5:12 General references. exp: Mr 12:11.
General references. Eph 1:4,9,11; Isa 14:24-27; 46:10-11; Jer 51:29; Ro 8:28-30; 9:11; 2Ti 1:9 exp: Mr 12:11.
General references. Eph 2:18; Joh 14:6; Ro 5:2; Heb 4:14-16; 10:19-22'

Home Start of Chapter

C3-S3 (Verse 13) Personal results of prior sentences.

Wherefore I desire that ye faint not at my tribulations for you,
which is your glory..

This sentence starts with Wherefore, which means it gives a result based upon what was just said. Paul has just given them several reasons why they should not faint...at (Paul's) tribulations for you and why they should glory. He will give us several more reasons in the sentences which follow this sentence.

Please see the note for Romans intro about the word wherefore. The functional definition is: Wherefore 'tells us a result (for) that occurs where ever you look'.

Please see the note for 2Corinthians 4:1-2 about the word 'faint'.

The note for Romans 5:3-5 provides links to every verse which uses the word tribulation along with a small note on each verse. Please also see the note for Romans 15:23-24 which has links to everywhere that the Bible uses forms of the word trust along with the definition from Webster's 1828 .

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. De 20:3; Isa 40:30-31; Zep 3:16; Ac 14:22; Ga 6:9; 2Th 3:13; Heb 12:3-5 at. Eph 3:1; 2Co 1:6; Php 1:12-14; Col 1:24; 1Th 3:2-4'

Home Start of Chapter

C3-S4 (Verse 14-19) Paul sought to fulfill the ministry that God gave him.

Step One: Paul sought blessings for them from the greatest power that exists.

For this cause I bow my knees unto the Father of our Lord Jesus Christ,
Of whom the whole family in heaven and earth is named,
that he would grant you,
according to the riches of his glory,
to be strengthened with might by his Spirit in the inner man;.

Step Two: Paul sought those blessings according to God's plan.

That Christ may dwell in your hearts by faith;.

Step three: Paul sought the fullness of all possible blessings.

that ye,
being rooted and grounded in love,
May be able to comprehend with all saints what is the breadth,
and length,
and depth,
and height;.

Step Four: Paul sought their personal filling.

and to know the love of Christ,
which passeth knowledge,
that ye might be filled with all the fullness of God..

This sentence might look large and complex at first, but it is really simple. In our First Step, we read that Paul went to God the Father and worshipped and acknowledged God the Father as the most powerful being that exists anywhere. Then Paul asked God to grant several things to us and the rest of the sentence is composed of what Paul asked God to give to us. The only complicating thing is that Paul asked God to give these things to those saved people who let Christ may dwell in your hearts by faith. The saved people who do not allow this to happen can not expect to receive the rest of the blessings which are named in this sentence. With that in mind, we need to realize that our next sentence starts with the word Now, which means that it must also be considered for contextual requirements. Specifically, it tells us what is due to God the Father as a result of Him granting this request.

Paul starts this sentence with For this cause, just like he started the first sentence of this chapter. There we saw that the (first) sentence had several equivalent sections which told about the things that God gave to Paul to equip him for the ministry of bringing the gospel of Christ to us Gentiles. In the second sentence Paul explained why God planned the gospel of Christ. Then in the third sentence Paul stopped to deal with their being upset with what God was doing. Now this (fourth) sentence Paul tells us the steps that he took in order to fulfill his ministry. The cause that Paul is still talking about is his ministry from God which is to bring the gospel of Christ to us Gentiles. In order to do his ministry Paul uses the same methods that God used. In our first sentence we see that God worked through His Holy Spirit and through Christ. In our second sentence we again see that God's eternal purpose (was) purposed in Christ Jesus our Lord Now in this sentence (which tells us the steps that Paul took) we again see that he worked through God's Holy Spirit and through Christ.

I've said before that a true 'man of God' comes from God and points people back to God. Our first sentence says that Paul was sent by God to bring us the gospel of Christ. in this sentence Paul points people back to God for the gospel of Christ. Both of these sentences start with For this cause and the cause is the gospel of Christ. Hopefully the reader can see these and other connections which exist between sentences within this chapter.

In our First Step we see Paul is using bow my knees to show the proper way to make a request to God Who is also a sovereign King. We can approach (and make request) from God the Father because of our relationship to our Lord Jesus Christ (John 14:13-14; 15:16; 16:23-26). However, while we can approach God the Father, we must do so in the proper way (1Corinthians 14:40). Forthings that are on a personal level and for personal matters we are to approach God the Father in a personal manner (Mark 14:36; Romans 8:15; Galatians 4:6). When we are requesting that God act in His role as King and provide great things, especially for a group of people such as a church (or all Gentiles as Paul did) we should act in a proper manner and recognize God's position in relationship to us. Just as we can not walk up to the president of the U.S. and discuss a matter without going through proper channels and making an appointment, so also does God the Father require men to approach Him properly when we are seeking things from the King of the Universe. Even Saul as a king could not directly approach God the Father and was punished for taking the role of a priest. The saved can approach God the Father, as King of the Universe, because our Lord Jesus Christ is our high priest (Hebrews 2:17; 3:1; 4:14-15; 5:1, 5, 10; 6:20; 7:26; 8:1, 3; 9:7, 11, 25; 10:21; 13:11). However, that requires our acknowledging that we are going through His authority (in my name).

When Paul approaches God the Father (in this sentence), he is making requests for other saints and not for himself. What Paul requests is specified in this sentence starting with the phrase That he would grant you (in the First Step). But, before Paul approaches God the Father, he first tells the saints (in the prior sentence of 3:13) to not worry (ye faint not) about the price that he paid so that his request would be heard by God the Father (For this cause / to bring them the gospel of Christ). These verses are not floating by themselves but follow what came before. In the first couple of chapters Paul said what is available to the saved if they are in Christ. Then starting in 3:1 Paul tells how that Jesus Christ bound him (made him a prisoner) to the ministry of telling us Gentiles the gospel (good news) about blessings that are in Christ. However, we are in a spiritual warfare and Satan is trying to stop (through my tribulations) those who minister for Jesus Christ. Paul is telling us that this price (tribulations) is part of the ministry and that his willingness to pay it allows him to approach God the Father (For this cause) and expect to be heard as he makes requests for those that God has appointed him to minister to. Paul, of course, is an example to all who minister for the Lord. Just as Jesus suffered for those that He ministered to, so also are the ministers of Jesus Christ called to suffer for those that they minister to (Mark 9:35; 10:44). Again, all of this can be seen more clearly when we look at how this sentence (and the prior one) are broken down according to the punctuation. The prior sentence must also be considered because this sentence starts with For (Here's why). While the note for that sentence told the basis supporting that sentence, this note deals with how that sentence supports this sentence.

Ephesians 3:13 is a single sentence which says Wherefore I desire that ye faint not at my tribulations for you, which is your glory. It tells us what Paul went through and the next sentence tells us why. The Wherefore lets us know that this is the next step in a logical argument. Just as the 5th floor of a building is dependent upon all that are beneath it, so also is a logical argument dependent upon all that came before it. What came before put Paul in a position of suffering. The next sentence is why the Ephesians shouldn't worry about Paul suffering.

Our current sentence (3:14-19) has no colons. Therefore, there are no equivalent parts. The semi-colons break the sentence into separate steps that take us from seeking the spiritual power that is required (to do the job) to realizing the results of that power applied to our individual personal lives.

In John 10:29 Jesus said My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. Again, in John 14:28, Jesus said Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. So according to at least two places in the Bible, we know that God the Father is greater than God the Son. I don't know how this is and I doubt if anyone else really does either. But God expects us to accept and act upon His word by faith. Therefore, when we need to access the greatest power that exists anywhere, we need to approach God the Father, as Paul said that he did in this sentence. When Paul approached God the Father, he didn't just call Him 'Father', like we do when requesting personal things, but recognized Him as the Father of our Lord Jesus Christ. As mentioned in the start of this note, Paul acts properly in a formal way because he wants God to provide what is available only if the right person approaches God in the right way.

I am reminded of an experience I had as a young driver. I was pulled over for speeding in the jurisdiction of a small town and had to go to the judge to post bail before I could go on. When the officer approached the judge, the judge was weeding the flowers in front of his house and they addressed each other by first name. However, in order to deal with a legal matter, such as posting bond, we all had to go into the judge's office where he put on the robe of his office and had a court recorder. Then he was addressed as 'your honor' and the officer was addressed as 'officer' instead of his first name.

Part of doing legal matters in a righteous way is to recognize the proper legal structure and roles that each person has in it and to deal with each person according to those roles. Paul has already mentioned the role of Lord several times in this epistle, including the sentence prior to these two where he tells us According to the eternal purpose which he purposed in Christ Jesus our Lord: In whom we have boldness and access with confidence by the faith of him. there he told us that we have boldness and access with confidence, but many people miss that we were told this access is through God the Son's role as our Lord. God the Son uses His role as Lord for legal matters. A lot of people read their Bible and see where God has blessings available to them and they pray and do other things but don't receive the blessings. However, just as that judge and officer had to handle legal matters in a proper legal fashion, including recognizing proper legal roles, so also must the child of God deal with God about legal spiritual matters.

Paul told us that he has the legal position of apostle in Ephesians 1:1. He is telling us how he is acting within this legal role to get the blessings of God for the people that he ministers to. (we can see that in the first part of this sentence and in the prior sentence, which this sentence gives the reasons for.) there are certain things that God will only give through His legally appointed authority structure because God is always righteous. Safety, security and power are only a few of the things that are restricted like this. A person who is not in submission to his God appointed leaders won't receive these blessings that are only available through God's legal system.

Paul not only has God's appointed position, but 3:13 also tells us that he paid the personal cost that was required for him to get the blessings from God. That's why we not only need to be in submission to our God appointed leaders, but we also need to pray for them so that they will be willing to pay the personal cost that is a part of the position that they hold.

Just as that officer had to address the judge as 'your Honor', so also must any God appointed minister address God as Lord when seeking blessings that come through his God appointed position. God uses His role as Lord to give men positions, and they need to recognize that legal structure, and God's position as Lord, when they are acting within their God given role. By the same token, the people ministered to also need to recognize the God given legal structure and roles and be in submission to those roles if they want to receive the blessings. God would not be righteous to provide those blessings any other way and God refuses to provide them any other way. God's people miss out on a lot of the blessings that are available to them simply because they refuse to submit to God's legally appointed structure or someone in that structure is not acting in the proper legal manner.

Of course, the other side of this is that God gave each of us a free will and He would not be righteous if He took it away before we faced judgment. God the Father set up the legal structure which placed God the Son in the position as Lord over everything, just as Joseph ruled Egypt in the Old Testament (Romans 14:11; Philippians 2:10-11). But since the legal role of Lord must remain 'no respecter of persons', God the Father also set up the role of Jesus and of Christ so that Son the Son could have a personal relationship with the saved. That personal relationship is (mainly) maintained with our inner man, which is what Paul is asking God to strengthen.

(We find the phrase no respecter of persons in: Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13. Please also see Romans C10S13 about the phrase no difference in people. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about no respecter of persons.)

Those people who step outside of the legal boundaries established by God, do not have access to the protections and blessings that are limited to those who are within the boundaries. Therefore, those who refuse to submit to any of God's legal structure, including honoring and worshiping God the Son as Lord and submitting to all God appointed authorities (1Corinthians 16:16; Ephesians 5; Colossians 3; Hebrews 13:17; James 4:7; 1Peter 2:13; 5:5), do not receive the protections and blessings that those who do submit receive.

Going on, God set up the role of Christ with as much power authority as the role of Lord (Please see the note for Ephesians 1:20). But, the role of Christ allows God the Son to apply that power and authority in a personal way. [Please see the note for Romans 11:18 for links to verses in the New Testament which use forms of the word root.] (That's why 'lordship Salvation' is impersonal and not Godly while 'Christ-ship Salvation' [true Biblical Christianity] is personal and Biblical.) In order to not take away our free will, and since the things from God can not be given to sinful man without changing him, God had to give us control over how much of these blessings we are willing to receive. Among these blessings, some are part of the minimum required to have and maintain a relationship with the Son of God and some are not. Therefore, God split these blessings according to that division and the things required to maintain the relationship are given when we accept (and profess believing upon the name of) Jesus and those blessings are permanent once given. As John 1:12-13 teaches us, God still honors our free will and lets us decide if we want to become sons of God. But as many as received him makes it clear that we make the choice whether or not we receive this eternal life (1John 5:13; etc). Since it is eternal life, once we choose to accept it there is no way of losing it.

However, the things that are part of a relationship / eternal life but which are not absolutely required to maintain that relationship / eternal life, are added to our relationship / eternal life only when we agree to receive them (the additional blessings). Again, God never violates our free will. Those things are the things that God set up to be available to those saved people who choose to let Christ abide in them. These additional blessings have requirements that we must meet in order to receive and keep them. When we stop letting Christ abide in us, we loose the blessings. When we let Christ abide in us, we gain the blessings.

Thus, we have the structure for salvation that God the Father set up for God the Son's roles as Lord and Jesus and Christ. God can remain righteous and never violate Law or our free will while He treats all men the same in one role and all differently in His other roles. God can remain righteous and never violate Law or our free will while He permanently provides everlasting life to all saved while making other parts of salvation / life variable and directly related to how much we allow Christ to abide in us. Since Paul is going to God the Father through his legally appointed position as apostle, this First Step includes God the Son's role as Lord. Since Paul is seeking the blessings that are only available to those that let Christ abide in them, this First Step includes God the Son's role as Christ. Since people must be saved before that can get anything from Christ, this First Step includes God the Son's role as Jesus.

So, we see that Paul approached God the Father and our Lord Jesus Christ properly, after he paid the personal price that would justify God giving Paul his request. Paul did not request things for himself but requested that we Gentiles would be strengthened with might by his Spirit in the inner man. (Please see the note for This verse in the Word Study on Spirit). Paul also asked that this request be granted according to the riches of his glory and we already saw (back in 3:8) that God's riches are unsearchable. But we also need to note that these unsearchable riches are available to be used by inner man. Too many people look for God to bless their flesh or their circumstances, which is the 'outer man'. (Please see the note for Romans 11:33 for links to every verse in the New Testament which uses any form of the word riches along with the definition from Webster's 1828 Dictionary.)

So we see that in our First Step Paul prayed that we have access (to our inner man) to more power than we will use. In the Second Step Paul prayed for God to provide the necessary control so that we can determine how much power is applied to our lives and how that power is applied. We wouldn't want 1,000 volts from the power company applied to our TV (if we wanted to go on using it). Just as we have controls on how much power is applied to any machinery that we use, God provides a control for the spiritual power that he provides. That control is the person of the Son of God in His role as Christ and we decide how much of that spiritual power Christ applies to our personal life by the type of faith, and how much faith, we choose to exercise. Again, we see that Christ is to dwell in your hearts, which is part of the inner man from the First Step of this sentence. While I could go on about this step, I'm sure that others can do a much better job. So, I will move onto the third Step after mentioning that our faith is personal and varies from saved person to saved person. Thus, we again see that the Bible uses Christ by itself for blessings from God that are personal and varies from saved person to saved person.

The third Step was summarized as: 'Paul sought the fullness of all possible blessings.' As the saved allow Christ to control the change in their lives, and see the results, they will be able to comprehend all that God has made available to them. But, this comprehension is only reached through experiencing it (know...which passeth knowledge) and is not something that can be learned intellectually. (Please see the note for Romans 13:9 for links to every place in the New Testament where the word comprehend is used, along with the definition from Webster's 1828 .)

Think about a teenage virgin girl who just finished her sex-ed class trying to convince a mother of 12 that she knows more about sex than the mother does. I have two college degrees, one of them is from U of M with a 3.9 GPA in my major. However, even with that I did not comprehend what an experienced professional with no degree understood. Every college does their best to absolutely convince their students that they will be far advanced above professionals working in the field and the reality is that even the best college degree only gets you ready to start learning, after your attitude gets adjusted. Comprehension is only possible when knowledge is combined with experience. We get the knowledge by studying (not just reading) the Bible, but the experience comes from actually doing the things that God's Spirit shows us (in the word of God) that we are to do. But, these things of faith are real scary to the flesh (otherwise they wouldn't require faith :-)).

That's why, in the first step, Paul prayed to God that we would be strengthened with might...in the inner man. This means that God gives us the courage to overcome our fears. Next we invite Christ to dwell in our hearts because then we only have to do the little act by faith (which proves that we are giving God to work in our life) and Christ does the rest. As He is doing it, we see that he always acts in love, which makes us rooted and grounded (unshakably positive that anything He does is in love). A new tree (that grows a tap root) is easy to pull up when it is only a couple of inches tall. However, let it get even a foot tall and you have a problem. That's the analogy that Paul is using when he says rooted and grounded and he wants us to understand that our strength only comes with growth and increased growth gives increased strength. (That variableness is what we see every time that the Bible uses Christ by itself.) As already mentioned, we need to experience 'Christ abiding in us' in order to comprehend what is available and that experiencing 'Christ abiding in us' is what brings continuing growth and strength. Also, increased experience and comprehension gives multiplied increased understanding of the breadth, and length, and depth, and height that is available. It's like looking through a funnel from the small end. From outside of the funnel, it can look very small. But as you get into it, you realize that it is bigger than you thought and the further you go the more you realize that it's bigger than you imagined until you get to the point that Paul had and declare it to be unsearchable. That is what leads to our final step.

The final step was summarized as 'Paul sought their personal filling.' Paul wanted the saved to know the benefits of this change (the love of Christ) and to do whatever was necessary to have that change affect their lives and completely fill their lives. This know is obviously knowledge that goes beyond what is achieved intellectually, as I have already given the illustration of a mother versus a virgin and an experienced professional versus a top-graded college graduate. The first time that we find know in the Bible is Genesis 3:5 which says For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. Since God planned salvation before the foundation of the world (John 17:24; Ephesians 1:4; 1Peter 1:20), God had a personal intimate knowledge of what He would go through to redeem us in Genesis 3:5. He knew that many people would reject salvation and had personal intimate knowledge of the consequences. The first time that we find knew in the Bible is Genesis 3:7 which says And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. they had personal intimate knowledge of the consequences of their sin, just as we each have personal intimate knowledge of our personal sins that goes beyond what others realize is the consequences of our sins.

The second time that we find knew in the Bible is Genesis 4:1 which says And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. Young people are easily fooled into believing that intimacy is bedroom exercises but more mature people recognize that it is demonstrated by a long-time married couple who can finish each other's sentences because they know how the other person thinks and feels. This is an unshakable knowledge that allows God's people to watch their loved ones go out to be burned alive and then go to the same fate with the stink of burned flesh in their noses and songs of praise in their mouths. Yes, they will suffer physically for a short time but they know Christ so intimately that they are unshakably rooted and grounded in [His] love that they know that His rewards will far exceed the physical pain and they will have those rewards for all eternity. They also know that those who do not provide this type of service in the witness of the gospel will not receive the same reward.

Thus, it should be obvious with even these few verses that the Bible uses know for a personal intimate knowledge, especially when the Bible qualifies this know with the words of which passeth knowledge. The only way that we can have a personal intimate knowledge of the love of Christ, which passeth knowledge is to experience being filled with all the fullness of God. This is the ultimate of Christ in us. The more that we let God fill us in every 'hidden corner' of our lives, and the more that we experience His abiding in those corners, the more that we know the love of Christ. It is absolutely impossible to have this rooted and grounded (unshakable) knowledge of the love of Christ without experiencing it. I give over 1/3 of my gross income to the Lord's work. Before I reached this point I had a year of unemployment, ran out of unemployment insurance, couldn't seem to earn enough with 'odd jobs' to pay my bills but I received a job after I had been tithing and giving another 10% to missions for several months. There are others who know more than I do about giving, but I know more than most people about giving because I have a personal intimate experience to base that knowledge upon. There are many people who know far more than I do about the love of Christ in certain areas of live because they have personal experiences that I don't have. This knowledge very definitely varies from saved person to saved person because our personal intimate experiences are so varied. Once more, we see the Bible use Christ by itself for a blessing that comes only after profession and which varies from saved person to saved person and over time. This fullness of God is directly related to how much we allow under Christ in our lives.

Please see the note for Philippians 2:9-11 for links to every place in the New Testament where we find forms of the word bow along with a definition from Webster's 1828 Dictionary and links from other commentators. The functional definition is: 'A shortened version of the rainbow and indicates a curved form'.

Please see the note for Philippians 2:9-11 for links to every place in the New Testament where we find forms of the word knee along with a definition from Webster's 1828 Dictionary. Please also see the note for Mark 1:40 about the word kneeling.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; Complete; entire; not defective or imperfect'.

Please see the note for 1:3 about the word heaven. The functional definition is: 'God's personal home'.

Please see the note for Mark 10:37 about the word grant. The functional definition for this word is: 'To admit as true what is not proved; to allow; to yield; to concede'.

Please see the note for 2Corinthians C1S6 about the word strength. The functional definition is: 'That property or quality of an animal body by which it is enabled to move itself or other bodies'.

Please see the note for Romans C7S24 about the word dwell. The functional definition is: 'Inhabiting; residing; sojourning; continuing with fixed attention'.

Please see the notes for Romans C10S6; 2Corinthians C2S4; Colossians C2S1 about the word heart. My study shows me that our soul is the long-term results of the decisions of our short-term heart. The functional definition is: 'the way we think and the way we make decisions of the will and the way that we react emotionally to the circumstances of life'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

Please see the notes for Romans C11S22; 1Timothy 6:10 about the word root. The functional definition is: 'The original or cause of anything'. Since God is our 'original cause', our sentence tells us that our faith and our life is to be based upon God. Also, since our sentence continues with the phrase in love, and since love is an attribute of God, having faith and our life based in love is also having them based in God.

Please see the note for Colossians C1S6 about the word ground. The functional definition is: 'The surface of land or upper part of the earth, without reference to the materials which compose it'. The and, within this sentence, makes this different from the word rooted. Where the roots are hidden, our being rooted is talking about our hidden inner man faith and our life. However, since the ground is 'the surface', our being ground is speaking about the faith and our life, which others see upon the surface of our life, is to show that they are based upon God. Also, since our sentence continues with the phrase in love, and since love is an attribute of God, having faith and our life based in love is also having them based in God.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

Please see the note for Romans C13S12 about the word comprehend. The functional definition is: 'The Biblical meaning is the complete blending of true Biblical knowledge with the true Biblical understanding'.

Please see the note for Romans C11S35 about the word depth. The functional definition is: 'the distance or measure of a thing from the surface to the bottom, or to the extreme part downwards or inwards'. Basically, our sentence is mentioning every way that we can measure anything. Paul wants us to know these things no matter how anyone measures them.

Please see the note for Romans C15S11 about the word fill. The functional definition is: ' Properly, to press; to crowd; to stuff. Hence, to put or pour in, till the thing will hold no more'. Please also see the note for Romans C15S11 about the word fulfill. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles.

Please see the note for Colossians 2:9 about the word fullness. The functional definition is: 'the things and actions which make something full'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I. Eph 1:16-19; 1Ki 8:54; 19:18; 2Ch 6:13; Ezr 9:5; Ps 95:6; Isa 45:23; Da 6:10; Lu 22:41; Ac 7:60; 9:40; 20:36; 21:5 the Father. Eph 1:3
the whole. Eph 1:10,21; Php 2:9-11; Col 1:20; Re 5:8-14; 7:4-12 is. Isa 65:15; Jer 33:16; Ac 11:26; Re 2:17; 3:12
according. Eph 3:8; 1:7,18; 2:7; Ro 9:23; Php 4:19; Col 1:27 to be. Eph 6:10; Job 23:6; Ps 28:8; 138:3; Isa 40:29-31; 41:10; Zec 10:12; Mt 6:13; 2Co 12:9; Php 4:13; Col 1:11; 2Ti 4:17; Heb 11:34 the inner. Jer 31:33; Ro 2:29; 7:22; 2Co 4:16; 1Pe 3:4 General references. exp: Joh 14:15.
Christ. Eph 2:21; Isa 57:15; Joh 6:56; 14:17,23; 17:23; Ro 8:9-11; 2Co 6:16; Ga 2:20; Col 1:27; 1Jo 4:4,16; Re 3:20 being. Mt 13:6; Ro 5:5; 1Co 8:1; 2Co 5:14-15; Ga 5:6; Col 1:23; 2:7 grounded. Mt 7:24-25; Lu 6:48(Gr) exp: Col 1:23. General references. exp: Joh 14:15.
able. Eph 3:19; 1:18-23; Job 11:7-9; Ps 103:11-12,17; 139:6; Isa 55:9; Joh 15:13; Ga 2:20; 3:13; Php 2:5-8; 3:8-10; 1Ti 1:14-16; 3:16; Tit 2:13-14; Re 3:21 with. Eph 1:10,15; De 33:2-3; 2Ch 6:41; Ps 116:15; 132:9; 145:10; Zec 14:5; 2Co 13:13; Col 1:4 what. Ro 10:3,11-12 exp: 1Jo 3:1. General references. exp: Joh 14:15; 1Co 13:9.
to know. Eph 3:18; 5:2,25; Joh 17:3; 2Co 5:14; Ga 2:20; Php 2:5-12; Col 1:10; 2Pe 3:18; 1Jo 4:9-14 passeth. Php 1:7 exp: Php 4:7. That ye. Eph 1:23; Ps 17:15; 43:4; Mt 5:6; Joh 1:16; Col 2:9-10; Re 7:15-17; 21:22-24; 22:3-5 exp: Col 1:9. General references. exp: Ro 15:29; 1Co 13:9.'

Home Start of Chapter

C3-S5 (Verse 20-21) God gets glory in the church when He is able to work through Christ Jesus.

Now unto him that is able to do exceeding abundantly above all that we ask or think,
according to the power that worketh in us,
Unto him be glory in the church by Christ Jesus throughout all ages,
world without end..

This sentence tells us that God is due glory in the church when He is able to work through Christ Jesus. It can be understood with this simple outline:

Our sentence starts with the word: Now. This means: 'After you understand what was said prior to this sentence'.
Next, our sentence tells us to 'Realize that God's power is beyond our comprehension'.
Next, our sentence tells us that 'We are to give God glory in proportion to how much God's power worketh in us'.
Next, our sentence tells us that 'We are to let Christ Jesus cause us to mature spiritually so that he can work through our life to give God glory in the church'.
Finally, our sentence tells us that 'Our changed lives are to bring God glory throughout all ages and on into eternity'.

Ephesians 3:21-22 form a single sentence, except for the final Amen. This sentence starts with the word: Now and means 'after all that was said previously'. Please see the note above for the details on the prior sentence and links to all the other notes related to this chapter. That sentence told us several steps involved in being able to have personal intimate experiential knowledge of the love of Christ based upon us being filled with all the fullness of God. Chapter one told us the general structure of God's plan. Chapter two told us about true salvation which is the only way to get in on God's plan. Then this chapter tells us the plan for how to get the blessings that we have access to since our initial salvation. After getting being filled by God (getting the blessing), we are (Now) able to give God the glory in the church that he deserves. This sentence has several phrases which are related but not necessarily dependent upon each other because they are separated by commas.

The subject that Paul has been discussing since Ephesians 1:1 is the blessings that we have by having Christ abide in us and our being in Christ as a result of that abiding. Please also see the Study called Relational Prepositions for how these prepositional words (of, etc) relate to various roles of the Son of God. Please see the note for Romans 11:36 for links to verses in the Bible which tell us things which are due to God.

Starting in the next sentence (Ephesians 4:1) through the end of this epistle, Paul is going to talk about how we are to walk ('take small repeated consistent steps') in Christ (2:10; 4:1, 17; 5:2, 8, 15). Back in 2:10 we read the general division of this epistle when Paul wrote For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Ephesians 1, 2 and 3 tell us how we are his workmanship, created in Christ Jesus. Ephesians 4, 5 and 6 tell us how we are to walk good works, which God hath before ordained that we should walk in them. So before we get into the walk, we need to deal with the last word in this epistle on his [God's ] workmanship.

The first phrase of this sentence tells us Now unto him that is able to do exceeding abundantly above all that we ask or think. It should be obvious that him that is able to do exceeding abundantly above all that we ask or think is referring to God the Father. The Now means 'after (based upon) all that was said previously'. We have been told about the Plan of God the Father and this sentence finishes Paul's comments upon the Plan and precedes his instructions on how we are to implement God's Plan. If you read the verses and notes that came before this, there is no denying that God has provided all that we need and that God has removed all obstacles except for our own free will and our deliberate decision to sin. We have no excuse for not giving God glory in the church other than our deliberate refusal of all that God provided for us. God gets that glory by doing things in and through our lives that are obviously His work because we can not do them. The first part of our sentence tells us that God provides more power than we can use and the third phrase tells us the results of letting God use that power. The only thing stopping the power is us. In addition, Paul says that this glory in the church is to be according to the power that worketh in us. We control if and how much that power worketh in us. (That's what according to means.) Again, the only thing limiting God's power is our deliberate refusal to accept all that God provided.

We also see that this provision and this power from God are given so that we can render Unto him be glory in the church by Christ Jesus throughout all ages. How much we can worship and praise God and enjoy heaven for all eternity is directly dependent upon our spiritual growth in this life. As we saw everywhere else that Christ Jesus is used in the Bible, this sentence is talking about something that is to be done by all saved but those that mature spiritually can do more and the amount of praise that we can give is more dependent upon our spiritual maturity than it is upon our salvation (that's why it is Christ Jesus and not Jesus Christ). If we can't give God glory in the church where it will witness to the lost and encourage the saved, then our glory will be hollow and meaningless in eternity and God doesn't want it then. Like many woman has said, 'If you're going to give flowers, do it while (she/I) is alive. Flowers on the grave don't do the person receiving them any good.'

The final phrase is world without end. Many have made much about this phrase and I won't say anything more than to say that whatever you use of God's provision and power to give Him glory in the church is what you will have available in the world without end. If you want to be more than a homeless pauper in the world without end than get busy now giving God glory in the church. How we live right now is how we will be in the world without end.

Please see the note for Romans C11S27 about the phrase God is able.

Please see the note for Ephesians C2S2 about the word exceed. The functional definition is: 'Going beyond; surpassing; excelling; outdoing'.

Please see the note for Philippians 1:25-26 about the word abundant. The functional definition is: 'Plentiful; in great quantity; fully sufficient; as an abundant supply. In scripture, abounding; having in great quantity; overflowing with. the Lord God is abundant in goodness and truth'.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'able. Ge 17:1; 18:4; 2Ch 25:9; Jer 32:17,27; Da 3:17; 6:20; Mt 3:9; Joh 10:29-30; Ro 4:21; 16:25; Heb 7:25; 11:19; 13:20-21; Jas 4:12; Jude 1:24 exceeding. Ex 34:6; 2Sa 7:19; 1Ki 3:13; Ps 36:8-9; Song 5:1; Isa 35:2; 55:7; Joh 10:10; 1Co 2:9; 1Ti 1:14; 2Pe 1:11 exp: Eph 1:19. according. Eph 3:7; 1:19; Col 1:29 exp: Ps 79:11.
be. Eph 1:6; 1Ch 29:11; Ps 29:1-2; 72:19; 115:1; Isa 6:3; 42:12; Mt 6:13; Lu 2:14; Ro 11:36; 16:27; Ga 1:5; Php 2:11; 4:20; 2Ti 4:18; Heb 13:21; 1Pe 5:11; Re 4:9-11; 5:9-14; 7:12-17 exp: Eph 1:12; 1Ti 1:17. by. Php 1:11; Heb 13:15-16; 1Pe 2:5 throughout. Eph 2:7; 1Pe 5:11; 2Pe 3:18; Jude 1:25 General references. exp: Ps 102:21; 113:2; Isa 43:21.'

Home Start of Chapter

C3-S6 (Verse 21) Amen.

The Amen basically means 'This is the final word on the subject. It is used to double what was said previously and make it something that all saved are to accept without debate because it comes directly from God. Accept it with no more debate.'

Home Start of Chapter

Interpretive Study of Ephesians 1-3

Epistle theme: Gospel of Christ: Don't Mix with Doctrinal Error

God's Way to Study His Word:

Overview of Ephesians

Epistle theme: Gospel of Christ: Don't Mix with Doctrinal Error

Outline by Sentences.

The Chapter theme is: Everything that we have spiritually is due to the Lord Jesus Christ.

The Chapter theme is: Everything that you have spiritually is due to Christ and not to keeping religious rules.

The Chapter theme is: Paul's role in our salvation.

The Chapter theme is: Paul's message from the Lord.

The Chapter theme is: Walk and live in a way that displays Christ.

The Chapter theme is: Walk and live in a way that displays Christ.

Ephesians Chapter 1 Summary

links to sentences in this chapter:

The Chapter theme is: Everything that we have spiritually is due to the Lord Jesus Christ.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Ephesians Chapter 1 Sentence-by-Sentence

Ephesians Chapter 2 Summary

links to sentences in this chapter:

The Chapter theme is: Everything that you have spiritually is due to Christ and not to keeping religious rules

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Ephesians Chapter 2 Sentence-by-Sentence

Ephesians Chapter 3 Summary

links to sentences in this chapter:

The Chapter theme is: Paul's role in our salvation.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Ephesians Chapter 3 Sentence-by-Sentence

Contact: Webmaster@LJC1611KJV.com. Member of Tower Road Baptist Church, Abq., NM, U.S.A., 87121. Copyright 2009 Lord Jesus Christ in the 1611KJV. All rights reserved. Revised: 03/11/24.