Lord Jesus Christ in Ephesians

Verses within this Study.

1:1, 1-CJ, 2, 3, 3-LJC, 5, 10, 12, 15, 17, 20; 2:5, 6, 7, 10, 12, 13, 13-CJ, 20, 2:21; 3:1, 4, 6, 8, 9, 11, 11-CJ, 14, 17, 21, 19; 4:1, 5, 7, 12, 13, 13-Son, 15, 17, 20, 4:21, 32; 5:2, 5, 8, 10, 14, 17, 19, 20, 22, 23, 24, 25, 29, 32; 6:1, 4, 5, 6, 7, 8, 10, 21, 23, 24.

Click on the following links to jump to a section within the study of this Bible Book: Lord only, Jesus only, Christ only, Jesus Christ, Christ Jesus, Lord Jesus, Lord Jesus Christ, Son

This Study is an addition to the Book Study on Ephesians. Please also see it as it provides a basic outline and links to other studies involving this epistle.

Lord appears 25times within this epistle. Jesus appears 25times. Christ appears 46 times. Son appears 1 time. That is a lot of times that the various names of the Son of God are mentioned in one small epistle. Notice the vast emphasis on the name of Christ. This is one of three (Galatians, Ephesuans and Colossians) epistles that are centered upon teaching the Gospel of Christ. Please see that Study for more of an explanation. Please also see the Book Study on Ephesians.

Lord only

Ephesians 2:21; 4:1, 5, 17; 5:8, 10, 17, 19, 22, 29; 6:1, 4, 7, 8, 10, 21.

Lord in used in Ephesians when Paul is referring to legal matters including God the Son judging us; when he is talking about our legal position within the church or in the world; or when Paul is telling us that we are to worship our Lord as God. To the best of my knowledge, the Christian isn't told to worship Jesus or Christ but most (all?) worship is directed at God the Son's role as Lord. The only time that I found the Bible reporting someone worshipping Jesus was right after they personally had received a miracle and they were worshipping Him as 'God in human flesh' with the emphasis on His being God (Lord). Click here for all of the Verses that use Lord and here for the Summary on the name / role of Lord.

Ephesians 2:21 In whom all the building fitly framed together groweth unto an holy temple in the Lord:

Starting in 2:11, Paul starts using legal terms and providing a legal argument. He uses terms like Circumcision and Uncircumcision with capitalization meaning that these are titles. The titles are attributable to the Mosaic Law. He also uses peace, aliens, covenants, the law of commandments contained in ordinances, reconcile and fellowcitizens. All these references are matched with God the Son's legal role as Lord. In addition, this sentence is giving an analogy where we are compared to a building and Paul says this building groweth unto an holy temple. A temple is obviously used for worship and worship to our God is directed at His role of Lord. Please see the notes on Revelation for more support of the link between worship and God the Son's role as Lord. However, this verse is only part of a sentence that goes from 2:19 through 2:22. The main point of this verse, within that sentence, is to say that we must do everything Biblically legal (in the Lord). Please see the note for Ephesians 2:20 under Jesus Christ for details on this sentence and how this verse is used within the sentence.

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Ephesians 4:1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,

We see in this sentence that Paul calls himself a prisoner for the second time in this epistle. In 3:1, Paul called himself the prisoner of Jesus Christ for you Gentiles. Here, Paul calls himself the prisoner of the Lord. There, Paul was a prisoner (bound) to delivering the gospel (good news) that came from Jesus Christ to us Gentiles. However, God left us a choice as to whether we accepted or rejected it. Now, Paul is the prisoner of the Lord because he is speaking from his legally appointed position (of apostle) and warning us of judgment. From this point, he is assuming that his audience has accepted the gospel, and salvation, of Jesus Christ. That means they have a personal relationship that includes responsibilities on their part. Since receiving that relationship required them calling upon the name of the Lord (Luke 13:23; Acts 2:21, 47; 15:11; 16:31; Romans 10:9, 13; 1Corinthians 5:5; Jude 1:5), and since these Ephesians believed on the Lord Jesus (see the note for 1:15), Paul assumes that they understand that commandments from the Lord have the force of Law. If we accept the blessings from Jesus Christ and don't walk worthy of the vocation wherewith ye are called, we will face judgment by the Lord. Remember that God uses His role as Lord to judge. Yes, the gospels tell us that Jesus will judge us, but that is to let us know that we will be judged by a physical man and not by an all powerful God who can't understand out weaknesses. However, even though God the Son will include His role as Jesus and consider our weaknesses, He will still judge in His role as Lord. Paul is calling himself the prisoner of the Lord because he is starting a section where he is going to warn us about judgment and legal consequences if we do not walk worthy of the vocation wherewith ye are called.

Please also see the njote for this sentence in the Book Study on Ephesians as it provides further considerations of the context of this sentence.

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Ephesians 4:5 One Lord, one faith, one baptism,

Ephesians 4:4-6 is a single sentence. In the prior sentence (4:1-3), Paul said that he beseeches you that ye walk worthy and gives specifics of how we are to do that. As mentioned in that note, Paul is starting to tell us how we are to 'walk' and says that these things he is telling us will be judged by our Lord. Therefore, they have the force of Law behind these commandments. He starts his message about what we will answer to the Lord with the attitudes we are to have. Next (in this sentence) Paul talks about unity. We can not have unity without the attitudes of the prior sentence and our lack of unity reveals a lack in those attitudes. In this sentence (4:4-6), Paul tells us that all of our guidance from God is 'one'. God does not direct different people in opposing directions. God does not change. So any disunity is due to disobedient people in the church.

Paul lists several things (in this epistle) that are to be one / unity as found in 1:10; 2:14-17, 18; 4:2-7, 13, 25, 32; 5:21, 31, 33. While expanding that list and showing the relationship between those verses would help our understanding of what Paul means by One body, I will leave that to the reader and just deal with the division of this sentence according to punctuation. Again, we have a two-step sentence.

We are to be united in our church.

There is one body,
and one Spirit,
even as ye are called in one hope of your calling;

We are to be united in our doctrine.

One Lord,
one faith,
one baptism,
One God and Father of all,
who is above all,
and through all,
and in you all.

This sentence teaches the same thing as 1John 4:20 which says If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? We are not 'loving' each other as our Lord commands if we are divided. Again, the teaching from Jesus in John 13:35 (By this shall all men know that ye are my disciples, if ye have love one to another) is taught many times and ways in the New Testament (Romans 12:10; 13:8; Galatians 5:13; 1Thessalonians 3:12; 4:9; Hebrews 10:24; 1John 4:11, etc). Also, we have the teaching from James 4:1 (From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?) and similar verses. We could show all of the ways that the Bible teaches us to not be divided and are to be united. I won't go into all of that beyond what I have already mentioned and hope the reader studies that matter on their own. At the same time we need to realize that this epistle uses body in 1:23; 2:16; 3:6; 4:4, 12, 16; 5:23; 30. In some ways, Paul uses body in a generic sense such as in 1:23 where he is talking about spiritual concepts. However, when he gets to the practical applications in chapters 4-6, he is talking about a local church.

The very next use of body (in 4:12) says And he [God] gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. All of these are local church offices. The work of the ministry and all of the other jobs are done in the local church and any of these ministries that are done by a group outside of the local church always (to the best of my knowledge) apply some 'liberal' (devilish) interpretation to the commands of the Bible and thereby completely deny the authority and power and judgment of the Lord (Matthew 15:6; Mark 7:13; Romans 4:14; 9:6; 1Corinthians 1:17; Galatians 3:17) that Paul attaches to the use of body in this sentence.

Again, I will not go into the argument about a 'Universal Church' versus the 'local church' but I will say that this sentence uses body for the local church body. It tells us that within the local church body, everything that relates to God's role as Lord (positions, structure, Bible, Laws, etc) is to be singular. This is important because later in this epistle Paul is going to tell us some unpopular things that the Lord commands us to do. If people believe that there are different commandments from our Lord, then most people will choose the commandment that fits their desires instead of searching the Bible for the true commandment from our Lord. One of the dangers of current preaching is that people hear commands from later in epistles without considering all of the reasoning that God gives to support that commandment earlier in the same epistle. Yes, the people have a personal responsibility to read and study and understand these things on their own, but (reportedly) most 'saved' church members don't do that. We need to make people aware that God doesn't just say 'I'm the Lord. Here are my Laws' but God makes His Laws like velvet covered steel. So yes, we are to be one body in obedience to the united commandments from our one Lord, but we also have to make it clear to that body that our Lord gave these commandments in love and with rewards for obedience and punishments for disobedience.

Going on, Paul says and one Spirit. Paul's use of and in this sentence is significant and is used to mean 'in addition'. Yes, Paul uses a capital Spirit meaning the Holy Spirit. Yes, we get the Holy Spirit when we get saved, but God doesn't get all of us. Paul ends this sentence with and through all, and in you all and is directly referring back to the sentence in 1:1 5through 1:23. There, Paul first called us the body of Christ and talked about the fulness of him that filleth all in all. As mentioned in that note, this filling comes after our initial profession as we let 'Christ abide in' us, which causes His light to shine through us and results in our being in Christ. (Also see notes for Ephesians 1:1, 3, 10, 12; 2:6, 10, 13; 3:6; and 3:11.) In Mark 7:1-16 Jesus taught that what comes out of us is what 'defiles' us. That is, the outward manifestation of the inward spirit is what 'defiles' (brings judgment from the Lord) upon us. If what comes out is the spirit of our flesh, our being saved does not keep us from being defiled. Paul spent three chapters telling us that we need Christ in us so that His light will shine out of our lives (one Spirit) and we will be in Christ for the benefit of all others in our one body (local church). I can not explain it better than God did through Paul. Any that question this statement need to read the first three chapters of this epistle and their associated notes.

Paul ends this first step with even as ye are called in one hope of your calling. The even as means 'in the same way / manner' and the ye means 'each and every one of you personally'. So this means that each and every one of us personally are to be one body, and one Spirit in the same way as we are called in one hope of your calling. This calling is a direct reference to what Paul said in the start of this chapter (4:1) and the start of this epistle (1:18). The note for 1:20 explains the Biblical use of hope, especially related to our calling. Hope, in the Bible, is like faith with the exception that faith is based upon a specific promise found in the Bible and hope is based upon the character of God. The Bible teaches that we are saved by hope just like it teaches that we are saved by faith. Calling is an ongoing verb while 'called' is a one time verb. True Biblical salvation is life from God that involves an ongoing relationship as opposed to the false religious 'salvation' which is based upon one or more discrete acts. Without repeating what has been said in other notes (1:20; 4:1; Colossians 1:27; etc), it can be said that this hope of your calling is the ongoing and growing blessings that are the result of the personal relationship with the Son of God, which is true Biblical salvation. Paul calls it one hope of your calling because there is only one Son of God who never changes (Malachi 3:6; Hebrews 13:8).

Therefore, the one hope, which is based upon the character of the only Son of God who never changes, is guaranteed to be the same (one) among all saved. So this part of the sentence comes down to meaning: 'each and every one of us personally are to be one body, and one Spirit in the same way as we have an ongoing relationship with the only Son of God that is based upon the character of the never changing Son of God'. Anything about us that gets put into this relationship only messes it up because of our sinful nature. The even as in this phrase means that any time that we get divisions in the local church (body) or the expressions of our inner Spirit, those divisions are because someone is following their own sinful nature and not following their hope which is based exclusively upon the character of the never changing Son of God. I summarized the first step of this sentence as 'We are to be united in our church'. If each and every one of us personally concentrate on growing our hope of our calling through getting closer to the character of the Son of God, then the Lord will not count any disunity against us but will count it against the one following their own sinful lusts. And, as pointed out, this sentence gives us a two step process. The first step deals with our personal walk in the church while the second step deals with our influence upon others in the church. God wants us to get our personal walk right and righteous before we start trying to tell others how to walk or what doctrine to believe.

The second step in this sentence was summarized as 'We are to be united in our doctrine'. The first thing that our doctrine is to be based upon is one Lord and the second is one faith. These two are easily confused. The one Lord is speaking about all that is involved in God's role as Lord including authority and power and judgment and Law and structure and more. The one faith is what we believe from initial salvation to daily practice of our religion. Our one faith is united and one only if it is based upon one Bible and the proper method of interpreting that Bible. In order to be properly following our one Lord, we not only need one Bible properly interpreted, but we need the one Spirit (from the prior step) telling us the proper way to apply that proper interpretation. It's not enough to do right but God wants us to do right righteously, which requires following our one Spirit to know how to apply the truth found in our one Bible.

The Test of Spiritual Maturity is our best example of a church full of people who each claimed to be saved by the same Lord but who had divisions amongst themselves because their true Lord was their favorite preacher. I'm amazed at how often I hear preachers and teachers say 'I don't believe you' or 'You must be wrong because that disagrees with what my favorite preacher says'. God told Samuel in 1Samuel 8:7 they have not rejected thee, but they have rejected me, that I should not reign over them. When someone says 'I don't believe you' after being told that something is in the Bible, and they fail to show how that message is disagreeing with the Bible, they are in danger of rejecting their one Lord and bringing His wrath upon them and their families and followers. Also, there are lots of preachers that preach against churches that 'spiritualize' what the Bible says and they criticize churches that use non-KJV1611 'bibles', but then they do the same thing. They quote other preachers, like the Pharisees did, on the basis that they are quoting a 'man of God'. As I've noted elsewhere, a true 'man of God' is first a 'man from God' which means that he doesn't go to the Bible to find some verse to 'support' what he wants to preach but asks God what God wants him to preach. One of the most obvious signs of a preacher doing that is that he finds a verse as a 'jumping off place' and preaches something not related to the original verse, even if his message is Biblically true. The true 'man of God' preaches a message that matches the underlying sentences of the Bible when what the Bible says is considered in Context.

2Timothy 2:15 tells us Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. Too many preachers and teachers ignore the fact that they will be embarrassed before all of the saints in Heaven at the judgment seat of Christ (Please see the notes for Romans 14:10 and 2Corinthians 5:10-11) when they aren't rightly dividing the word of truth. (See paper on Rightly dividing the Word of Truth. Other papers with more doctrine are also available). Not following God's ordained structure or abusing it or arguments about authority (including what 'bible' to use) is a sign of someone who has another Lord. Basing your doctrine on what you believe or your church or favorite preacher believes is a sign of someone who has another faith.

After One Lord, one faith, Paul lists one baptism. Romans 6 is one of the best places in the Bible (in my opinion) to learn about baptism. I tell people that baptism is like a marriage ceremony. No, you don't have to have the ceremony to get married but only a fool would expect to have a good marriage when they refuse to publicly acknowledge their wife. Basically, baptism is a public declaration of a saved person's intent to walk in newness of life (Romans 6:4). That means that they that they are going to walk according to this new life that is in them. Since all of this is based upon what Paul wrote in the first three chapters, that means that they are going to walk in Christ because they are following the Christ that is in them. While there is much that can (and has) be said about our walk, I won't go into it here other than to say that church splits and fights (anything more than a disagreement on minor issues) are due to one or more people turning their declaration at their baptism into a lie. Our true doctrine isn't just what we say but it is what we live, according to this verse. Submitting to what our Lord set up is the hardest thing for humans to do, which is why Paul reminds us that we will each personally answer to the One God and Father of all. A child that defies his mother has much to fear from a godly father. The Church is our spiritual mother and defying the church is a good way to bring punishment from our One God and Father of all. Paul then reminds us of our relationship to our One God and Father of all with his statements of who is above all, and through all, and in you all. While I could expand on these, I won't other than to say that with God in you all and through all, there won't be any excuses accepted for disobedience to our one Lord when we each personally face Him in judgment.

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Ephesians 4:17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,

Ephesians 4:17-19 form a single sentence which is divided by punctuation in the note for this sentence within the Book Study on Ephesians. This sentence starts with This I say therefore, which makes it based upon the prior sentence (4:12-16) and the note for that sentence (in the Book Study on Ephesians) explains how it supports this sentence. In addition, the notes within this Study (for 4:12, 4:13 and under the Son of God) provide additional doctrinal considerations which support this sentence. Further, the next sentence (4:20-24) starts with But, which connects it to this sentence while going a different direction. Obviously, the context of these connected sentences is very important if we are to understand them properly.

The prior sentence told us how Christ provides personal spiritual maturity to each of us and how He controls who has what spiritual gift and what job within the church. (Those gifts and jobs are given to provide spiritual maturity to all saved within the church.). This sentence warns us to walk according to the commands from our Lord, which includes obeying those people that our Lord put over us within the church. It also tells us that lost people do what they want and suffer the consequences because they ignore commandments from the Lord. The next sentence tells us that Christ does not teach us to disobey that way. Therefore, the context surrounding this sentence must be considered when trying to understand it.

A lot of people believe the lie from Satan that God won't judge His people or that the only judgment will be to lose a few 'crowns'. I've only met one preacher with enough guts, Bible knowledge and honesty to preach about being 'Homeless in Heaven'. Even those preachers who I've met that are honest enough to admit that there have to be tears in Heaven for God to wipe them away AFTER (Revelation 21:4) the great white throne judgment (Revelation 20:11), usually don't tell people that they may have tears every sabbath (just under 2 times/week average) while they look at their loved ones in Hell (Isaiah 66:23-24). Yes, I readily admit that there can be disagreement as to when Isaiah 66:23-24 happens, but not if it will happen or what the effect will be upon those people who have blood on their hands (Ezekiel 33:6-9; Acts 20:26) when they look at those that they failed to warn. In addition, 2Corinthians 5:10-11 definitely (therefore) links the terror of the Lord to the judgment seat of Christ (Please see the notes for Romans 14:10 and 2Corinthians 5:10-11) and to those saved people who fail to persuade men. The best way, that I know of, to personally experience the terror of the Lord is to ignore the commandment of this verse or believe that it will be enforced by anything less than the Lord bringing punishment in Heaven at the judgment seat of Christ upon those saved people who refuse to obey His Law. I can think of no clearer way to warn the reader that there will be serious consequences to those saved people who ignore this commandment. Paul was an elderly experienced preacher in prison (3:1; 4:1) when he wrote this sentence and put all of his experience and authority as an apostle behind it. But that wasn't enough because he added (and) a spiritually legally binding statement (testify in the Lord) to his own authority. In addition, Paul switched from using Christ in the sentences before and after this one to using Lord in this sentence. God does NOT make mistakes and this switch to Lord is definitely deliberate. Therefore, the reader is strongly urged to consider this as a commandment from our Lord and that we will personally be judged for how well we obey this command.

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Ephesians 5:8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:

In 5:8, 13 and 14 Paul calls us light. He contrasts this to darkness in 5:8, 11 and 6:12. Light and darkness are used to represent opposing spiritual forces with the forces of God being light and the forces of Satan being darkness. Paul is reminding us that God doesn't save us just for our good but so that we can join the spiritual warfare on God's side. When we get saved, we call upon the name of the Lord ((Genesis 4:26; 1Chronicles 16:8; Psalms 86:5; 99:6; 105:1; 116:13, 17; Isaiah 12:4; Joel 2:32; Zepeniah 3:9; Acts 2:21; 22:16; Romans 10:13; 1Corinthians 1:2)). That means that we become citizens of the kingdom of Heaven and owe our loyalty to the Lord.

Here, Paul is telling us to be the forces (army, soldiers) of light. That means we are traitors if we are helping the enemy. Notice that he isn't just saying that we just represent the forces of light, but when he says now are ye light he means that we are the forces of light. God is not sending angels or any other messengers during the church age. If the church doesn't fight evil, then the forces of Satan and darkness win the souls of men. However, Paul didn't just say that the church is light, but he said ye. That means each and every one of us personally are God's forces of light. Regardless of what God does with others (John 21:20-23), we will personally answer for what we did as God's light in a dark and dying world. In addition, the preachers probably represent less than 5% of the church and Satan tries to disabled 95% of God's forces of light by having people believe that it's the preacher's job and not the people's job to be light.

Finally, when God talks through Paul and says now are ye light, He means right now. If we believe that we aren't able, then we're in the perfect attitude to let God do the work through us. However, that requires us getting the word of God in us for God to use. Therefore, no saved person has any excuse for staying immature. It is the ministry of Christ to spiritually mature us. In the middle of telling us about the ministry of Christ to mature us Paul tells us that one of the reasons for that maturity is that we are the 'Lord's' forces of light. Therefore, we need the maturing from Christ to fulfill our responsibility to the Lord. Please see the note for this sentence in the Book Study on Ephesians for the details of this sentence to see that it is God's Word that says this and not just my opinion.

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Ephesians 5:10 Proving what is acceptable unto the Lord.

Please see the note for Ephesians 5:8.

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Ephesians 5:17 Wherefore be ye not unwise, but understanding what the will of the Lord is.

Many places I have said 'The Spirit of God uses the word of God to show the child of God what is the will of God.' This verse gives us a command from the Lord to be personally (ye) not unwise. This part of the word of God tells us part of the will of God that always applies to our life. The double negative (not and un) within this sentence is not always a full positive but it is a positive. That is, we may not be wise but we can at least avoid acting like the unwise. In order to do that, we must walk in the light from Christ (please see the note for 5:14). A teenaged virgin can get 100% in her sex education class, but she still won't understand sex and birth like a mother of 12 does. The only way to truly understand what the will of the Lord is to learn the understanding by experiencing walking in the light that Christ gives to us personally. Again, we see the difference that is in the Bible between the use of Christ and Lord. As Christ gives us light for individual circumstances, we can meditate upon the guidance and see the things that never change (within those instructions) regardless of circumstances. Those things that never change are the will of the Lord. When we find ourselves in circumstances where we are not sure what to do and can't seem to get guidance from God, we will know to do this minimum ( the will of the Lord) which is always true. So, for example, when we are struggling with a problem and desperate for a solution and it comes time for church, we know that the will of the Lord is for us to go to church. Those that do the will of the Lord will find help with their struggle and may receive light from Christ while obeying. However, those who do not do the will of the Lord will not receive that help

Paul uses Lord here to identify the role that the God the Son uses for judgment. We will receive punishment or reward in Heaven based upon our understanding (from walking in obedience to) the will of the Lord. The next sentence is added to this one and the two are strongly linked together. Please see the note for 5:19. In that sentence, we are told what to do in the fear of God. When we have in the fear of God added to the will of the Lord, it should be obvious that there is judgment involved.

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Ephesians 5:19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

Please see the note for this sentence in the Book Study on Ephesians as it shows the use of this name within context. The same sentence deliberately uses Lord for our worship while using Lord Jesus Christ for our thanks. It is important to understand the context in order to understand this difference. Simply in (almost?) every instance that we see worship in the Bible it is directed at Him in His role as Lord. The couple of places in the Gospels where Jesus accepted worship He had just done a miracle for the person and they were worshipping Him as 'God in human flesh' with the emphasis on His God part.

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Ephesians 5:22 Wives, submit yourselves unto your own husbands, as unto the Lord.

Everything in this chapter before this sentence has been talking about the difference between the leadership of God and the leadership of sin. This difference has been taught different ways including light and darkness. We have also seen the difference between wise and unwise. Within this chapter we have seen Christ used 4 times and Christ will be used another 4 times within this chapter. Christ teaches us how to go beyond the minimum required by law. Where we see Lord used, as in this verse, we are seeing the minimum required by Law. We will consider the additions that Christ provides in the next few sentences but first we need to consider this minimum. Many woman has prayed and asked others to pray that their children will come back to church and obey God so that they avoid all of the consequences of sin. What they have a hard time admitting is that their children are submitting to the Lord exactly as they taught them to do by example. Wives need to keep the phrase as unto the Lord in mind and remember that they are setting an example for others including their own children.

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Ephesians 5:29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:

Ephesians 5:29-30 is a single sentence which starts with For. That means that it is explaining the prior sentence. Further, as has been said repeatedly, these sentences in Ephesians 5 can not be properly understood outside of the context of all of Ephesians, and especially the context of Ephesians 5. Please see the other notes for context.

This sentence has a colon which makes the two parts equivalent. In the first part we are told to first consider how we treat our own bodies. It says For no man ever yet hated his own flesh. No one seeks to suffer disease or physical pain or other things that show that they hated his own flesh. In fact, we act the opposite and try to make our flesh feel good. Therefore, the For of this verse combined with the prior verse is commonly stated as 'When mama's happy, everyone's happy and when mama ain't happy, ain't nobody happy'. In the next thing to consider, we are told but nourisheth and cherisheth it, even as the Lord the church. Basically, if you consider everything that you provide to satisfy your flesh, that's how the Lord [provides for] the church. If you provided a brand new car for your wife, and then she walked a long way to work while it sat in the driveway, everyone would consider her to be foolish. Paul is telling us that the Lord has provided everything for the church. The church is going without because of foolishness. We have seen earlier in this epistle that the Lord set things up before the foundation of the world (1:4) so that everything is available in Christ. The only reason that the church has not is because they are foolishly not abiding in Christ. This verse uses the Lord because that is the role that God uses to set up positions and Laws, including the Law that saved people only get additional blessings in Christ.

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Ephesians 6:1 Children, obey your parents in the Lord: for this is right.

This sentence is the first thing told to children. It is a separate sentence because it is complete in itself. The next sentence helps them to understand, but is not required in order for them to obey. This is the scriptural example that is the basis of when a parent says 'Cause I'm the parent!'. Implied in the parent's statement, and in this sentence, is 'You're gonna get hurt real bad if you don't shut up and obey right now!'. Any time we see Lord used we need to look for the implied judgment that will come when we face our Lord. Notice that this sentence says that the obedience is to be in the Lord. It doesn't matter what type of person the parent is or what type of command they give, children are to obey because of the positions and structure that the Lord created. Even when children think they know that their parents are ordering them to disobey the Lord, they are to obey your parents in the Lord and seek help from other adults. The Lord will use those other adults to correct the parents or will arrange for the children to get different parents. While God will usually use less extreme measures, the sin unto death is still applicable today.

In the rare case that the child disagrees with the parent, they are to make that disagreement in the Lord. That neans they are to find where the law of the Lord (Bible) literally says that their parents are wrong. They also need at least two witnesses (2Corinthians 13:1) which means they need to find two places where the Bible literally says their parents are wrong. Finally, they must present what the Bible says as what the Lord says and not that the child is correcting the parents

Ephesians 6:1-4 are all related in a single set of instructions about children. As such, 6:2-3 also apply to this sentence and give children the reason for obedience. Notice that it doesn't promise anything additional. (Long life is not given only to the obedient.) It really promises removal of negative consequences (early death) for disobedience. This sentence uses Lord because that is the role that God uses to give positions and it is the role that God uses for judgment. Disobeying this commandment definitely has judgment (early death) attached to it.

Lord is used in reference to God the Son's role as a judge of those who do wrong and his as the Law Giver who made the Law that all additional blessings would only be given to those that are in Christ.

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Ephesians 6:4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

This verse is the last thing said in the sub-section found in Ephesians 6:1-4. Please see the note for this sentence in the Book Study on Ephesians. It explains this sentence according to sentence structure and in context. As was noted in the note above, in the Lord means 'in accdordance to what the Bible literally says'. There will be many times when the Bible does not tell the father what to do. He has to study and pray for God to show him how to nurture and admonish God's child as Christ does to us. Applying what the Bible says in he nurture and admonition of the Lord requires godly wisdom. Getting true godly wisdom is not easy but failing to do so will provoke [our] children. It will also teach them the wrong way to react to problems of life and the father will reap what they sow in later life when the child has power over the parent.

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Ephesians 6:7 With good will doing service, as to the Lord, and not to men:

Please see the note for this sentence in the Book Study on Ephesians. This verse is part of a complex sentence that goes from 6:5through 6:8. The considerations of this sentence are explained in the note for 6:5 and in the note for this sentence in the Book Study on Ephesians. This sentence has two Equivalent Sections which tell servants 'How' and 'Why' to serve their masters according to the flesh as if they were serving Christ. The First Equivalent Section ends with this verse which tells servants that they will be judged for how well they obey Christ and that judgment will be by our Lord. The Second Equivalent Sections, which tells us 'Why', also says that judgment (reward / punishment) is by the Lord. Being said twice in the same sentence makes this a doctrinal matter to be believed by all saved.

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Ephesians 6:8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.

Please see the note above.

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Ephesians 6:10 Finally, my brethren, be strong in the Lord, and in the power of his might.

This is the start of a new subject that (finishes / transitions from) Paul's explanation of how Christ brings spiritual maturity to each person in the church. Paul is still giving instructions but these apply to all saved and not to individuals. Therefore, Paul is switching to God's role as Lord. He is also switching perspectives from how we act in this world to the spiritual warfare that we are supposed to participate in as a result of being saved. Matters related to government, including God's army and war, are handled through His role as Lord. This sentence, and the related ones after it (6:10-24) tell us how the mature Christian is to Put on the whole armour of God and go out and actively fight the spiritual war and fulfill our personal command from our Lord to Go ye into all the world, and preach the gospel to every creature (Mark 16:15). Many people have preached many messages on the whole armour of God which is beyond the scope of this study but there are some details in the Book Study on Ephesians. Simply put, it is the Lord who commands the army and controls everything related to it. Thus, Lord is the role that the Son of God uses when commanding us in spiritual warfare.

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Ephesians 6:21 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:

This verse is part of a sentence that in 6:21-22. The sentence has two Equivalent Sections. The First Section (this verse) tells 'Who Paul is sending'. The Second Section tells 'Why Paul is sending him'. It gives three reasons: for the same purpose (make known to you all things) that they may know my [Paul's] affairs, and how I do and to comfort your hearts. All of this is explained in detail in the note for this sentence in the Book Study on Ephesians. Please see it.

The first reason that Paul gives is for the same purpose. That is, so that he will be a beloved brother and faithful minister in the Lord. In this verse, Paul is telling the church to give Tychicus the respect due to a faithful minister in the Lord. In the beginning of this epistle (1:15) Paul said that he had heard of your faith in the Lord Jesus. He wrote this epistle to teach them how to develop their relationship with Christ, but they were already willing to obey the Lord. Therefore, Paul sent them a man who was a beloved brother and faithful minister in the Lord. He is someone that they can love and follow. However, whiile Tychicus is a...faithful minister in the Lord, he is also a preacher trained by Paul and also called a beloved brother. This means that he can do the follow-up teaching on what paul wrote in this epistle. Specifically, he could and would teach them to build their personal relationship that is in Christ.

God chooses ministers who match the church that they are sent to. Sometimes churches reject God's choice and select someone that their flesh wants. However, when the church accepts the man that God selects then they grow closer to our Lord. Once more, we see our roles in the church and in this life linked to God the Son's role as Lord. The Lord gives us our roles in life, not Jesus or Christ.

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Jesus only

Ephesians 4:21.

There is only one verse that uses Jesus by itself in this epistle. Please see the note below. Click here for all of the Verses that use Jesus and here for the Summary on the name / role of Jesus.

Ephesians 4:21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:

Ephesians 4:20-24 form a complex sentence that starts with the word But. That connects it to the prior thought and makes it go in a different direction than the prior sentence by giving this sentence the same subject while going in a different direction. The prior sentence is how lost men (Gentiles) act and warns of judgment by the Lord for all people who walk that way in this life. This sentence starts out with But ye have not so learned Christ and goes on to tell us how we are to learn to walk in a way that pleases God. In addition, when Paul says that we have not so learned he is referring back to the second prior sentence. In effect, the prior sentence was sandwiched between the sentence in 4:11-16 and this sentence. Paul was talking about our learning how to live in Christ, he took a one sentence side step to warn of judgment by the Lord upon all who refused to obey what he is teaching here, and then he returned to the original subject. This sentence is actually a continuation of the sentence in 4:11-16 with the sentence in 4:17-19 being a parenthetical thought.

In addition, Paul started a new subject (how the saved are to walk in this world) in 4:1, which this sentence is part of. There Paul told us I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called... That sentence and this one are two of six (within this epistle) where Paul tells us about our walk. The sentences between 4:1 and this one give us spiritual and doctrinal reasons for our walk being important. Therefore, everything said in Ephesians up to this point is important contextually, but what is said starting in 4:1 is more important for the context of this sentence. Please see all notes related to these sentences (for context) by following the links provided.

The sentence that this verse is part of has two equivalent sections with the First Section telling us 'What Christ teaches us' and the Second Section telling us 'What Jesus teaches us'. The note for this sentence in the Book Study on Ephesians explains the differences between these two sections (in a lot of detail). The note for 4:20 gives us deals with 'What Christ teaches us'. Please see both of those notes for further details. Bottom line: Christ is to be in us and He teaches us to use Jesus as our example of how to walk in this flesh using the power of the indwelling Holy Spirit. (Please also see the study called Jesus used the Holy Spirit). In addition, the note in the Book Study on Ephesians deals with each of the Three Steps within this sentence which tell us 'What Jesus teaches us'. Since understandikng those Steps properly requires considering the context and similar phrases within the same epistle, those details were left in that Study where the other sentences and verses of this epistle are all present. Therefore, please follow the link to that note.

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Christ only

Ephesians 1:3, 10, 12, 20; 2:5, 12, 13; 3:4, 6, 8, 17, 19; 4:7, 12, 13, 15, 20, 32; 5:2, 5, 14, 23, 24, 25, 32; 6:5, 6.

Paul introduces the theme of this epistle in 1:3 which is in Christ. The things that we receive in Christ are variable (Please see the notes for Ephesians 1:3, in the Book Study on Ephesians). Those blessings can be lost. They differ from person to person and from time to time based upon a number of factors such as our obedience. The things that are in Christ are available only after profession and are different from the things that are given to everyone at profession. The things that are given to everyone in equal measure, like eternal life, are given through the ministry of Jesus and can not be lost. Thus, this epistle can only be properly understood when the reader understands the differences between the ministry of God the Son as Christ and the ministry of God the Son as Lord and the ministry of God the Son as Jesus. this epistle tells us many of the things that are available in Christ and only a religious liar or religious fool would believe that all saved people have all of these blessings. The truly honest will see that this epistle tells us about things that are given to those that are in Christ while God deliberately denies those blessings to those who are not in Christ. Please see the note for Ephesians 3:8 for the main details that support this claim. Click here for all of the Verses that use Christ and here for the Summary on the name / role of Christ.

Ephesians 1:3 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 verse is part of the sentence which provides the theme of this epistle. There is quite an extensive note about this sentence, as well as the division by punctuation, in the note for this sentence within the Book Study on Ephesians. This epistle teaches us about what we have available in Christ. Some of the verses within this epistle which tells us what we have in Christ are:

1:4 We are chosen and we are in [God's] love
1:6 We are accepted and we are in the Beloved
1:7 We have redemption, forgiveness of sin and riches of His grace
1:8 We have wisdom and prudence
1:9 We have knowledge of His will, His good pleasure and His purpose
1:10 We have 'oneness'
1:11 We have an inheritance
1:12 We are the praise of His glory
1:13 We have trust, salvation and are sealed by the Holy Spirit
1:14 We have future redemption
1:14 We are 'the praise of his glory'
1:18 We have knowledge, understanding , hope and riches of glory
1:19 We have His power to us-ward
1:20 We have resurrection, 'representation at the right hand of God'.
1:21 We have a representative that is above all others.
1:22 We have Christ as our head
2:1 We are quickened
2:4 We have mercy
2:5 We have grace
2:6 We have seats in Heavenly places
2:10 We have God's workmanship
2:13 We are made nigh to God
2:14 We have peace with God and man
2:15 We have an abolishment of enmity and Law and made us a new man
2:16 We are reconciled to God
2:17 We are personally preached to by Christ
2:18 We have 'access to the Father'
2:19 We are no more strangers and foreigners
2:19 We are fellowcitizens with the saints and of the household of God
2:20 We are part of the holy temple in the Lord
2:22 We are the habitation of God
3:1-4 We are given revelation of the mystery of Christ
3:6 We are made fellowheirs with God's other children.
3:6 We are made partakers of his promise in Christ by the gospel.
3:8 We are offered the unsearchable riches of Christ.
3:9 We are made part of the fellowship of the mystery.
3:10 We are allowed to reveal the manifold wisdom of God.
3:11 We are allowed to fulfil God's eternal purpose which he purposed in Christ Jesus our Lord.
3:12 We have boldness and access with confidence by the faith of him (Christ).
3:13 We glory which others purchased for us.
3:16 We are strengthened with might by his Spirit in the inner man.
3:17 Christ may dwell in our hearts by faith.
3:17 We can be rooted and grounded in love.
3:18 We can be comprehend with all saints...the love of Christ, which passeth knowledge.
3:19 We can be filled with all the fulness of God.
3:30 We can have God do exceeding abundantly above all that we ask or think.
3:30 We can give God glory in the church by Christ Jesus throughout all ages.
4:1 We are called to a vocation.
4:2 We share (give and receive) all lowliness and meekness, with longsuffering, forbearing one another in love.
4:4 We share (give and receive) unity (one body, and one Spirit...One Lord, one faith, one baptism, One God and Father of all.
4:7 We receive variable (according to the measure of the gift of Christ) (grace.
4:8 We made free from the captivity of sin and the consequences of sin.
4:8 We given spiritual gifts.
4:11 We given spiritual leaders to guide us.
4:12 We perfected, edified and given a ministry.
4:13 We given unity of the faith, the knowledge of the Son of God and changed unto a perfect man.
4:14 We given stability of doctrine.
4:15 We taught how to speak the truth in love and are caused to grow up into him (Christ) in all things.
4:17 Our walk is changed and we get rid of our vanity of...mind.
4:18 We are given understanding, our ignorance is removed and we are given the life of God.
4:21 We are taught that the truth is in Jesus.
4:23 We are renewed in the spirit of our mind.
4:24 We are created in righteousness and true holiness.
4:25 We are made members one of another.
4:26-6:9 We are given specific instructions on what sins to stop doing.
5:9 We are given the fruit of the Spirit.
5:10 We are allowed to prove what is acceptable unto the Lord.
5:17 We are allowed to know what the will of the Lord is.
5:19 We are taught to Speak to ourselves in psalms and hymns and spiritual songs, singing and making melody in our heart to the Lord.
5:20 We are taught to Give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.
5:26 We are sanctified and cleansed...with the washing of water by the word.
5:27 We are to be made a glorious church, not having spot, or wrinkle, or any such thing; but that (we) should be holy and without blemish.
5:30 we are members of his body, of his flesh, and of his bones.
6:8 We know that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.
6:9 We are protected and promised that God does any revenge that is required.
6:11 We are given the whole armour of God.
6:23 We are given Peace...and love with faith, from God the Father and the Lord Jesus Christ.
6:24 We are given grace.

It needs to be noted that these promises are to those saved people who are maintaining their personal relationship the way that the Bible means by saying that we are to be in Christ. These promises are denied to saved people who refuse to do what God tells them to do in order to be in Christ.

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Ephesians 1:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in Heaven, and which are on earth; even in him:

Ephesians 1:7-12 form a single sentence that is divided by punctuation in the note within the Book Study on Ephesians. This sentence is the third sentence in this epistle. The first (1:1-2) contains the opening with Paul stating who the epistle is written to and who he is and who he represents (what authority he has to speak). The second (1:3-6) gives us the theme of the epistle. Those sentences and associated notes should be read for context leading into this sentence, which is the first sentence of the body of this epistle. In the notes of the theme (1:3-6) it was said that this epistle is about the blessings that are available to those saved people who are also in Christ. In this sentence the phrase in Christ is used twice. This sentence is the first to show detailed evidence of the claimed theme of this epistle. In addition, the next sentence starts with In whom ye also trusted. The also links this sentence to that sentence (1:13-14) as an addition.

This sentence is broken down (according to the punctuation) in the note for this sentence within the Book Study on Ephesians. In addition, the next sentence is directly linked to this sentence since both start with In whom. Therefore, please consider both notes for the context of this verse.

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Ephesians 1:12 That we should be to the praise of his glory, who first trusted in Christ.

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Ephesians 1:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the Heavenly places,

This verse is in the end of a very complex sentence that goes from 1:15through 1:23. The note for this sentence in the Book Study on Ephesians divides the sentence by punctuation, explains the context and provides an extensive explanation of this sentence. In addition, the note for 1:15 has information on the use of Lord Jesus within this sentence and the note for 1:17 has information on the use of Lord Jesus Christ within this sentence. Within this sentence Paul is using the names/titles of the Son of God to subtly tell these Ephesians that they are missing a lot of blessings which are available only through the ministry of Christ.

This sentence is the basis of writers saying that this epistle was written to a church that had all of the blessings of God but wasn't using those blessings because of ignorance. First, Paul tells them that he heard of your faith in the Lord Jesus. Then he tells them that the true title of the Son of God is Lord Jesus Christ , thereby pointing out that they missed the Christ part of His titles. Paul then tells them that he is praying that they get wisdom and...knowledge [and] understanding and all of the blessings that come as a result of these basic blessings. Paul goes on to tell us that all of these blessings are in Christ , thereby letting people know that they can't get them outside of Christ. Paul finishes the sentence with the statement that Christ has been given the position above everyone and everything else. Therefore, anyone who disobeys Christ not only loses out on the blessings that are only in Christ, but they are also, in fact, disobeying an order from their Lord Jesus and fighting against the authority and government created by God the Father.

Please follow the various links within this note to see a more detailed explanation of these doctrinal differences that many people fail to notice and understand.

This verse is part of the most detailed section of the sentence where Paul is explaining the first step in spiritual maturity of a spiritual baby. This sentence is foundational to proper spiritual growth. Many people don't get this foundational information correct and then they 'crash and burn' because they did not dig down to the Rock (Christ) as their foundation (Matthew 7:24-27; Luke 6:47-49; 1Corinthians 10:4). This verse is part of the most detailed section of this foundational sentence. In this epistle, Paul is telling us that from the most global perspective (1:3) to the most detailed perspective (this verse), that God put all of our blessings in Christ. We will 'crash and burn' if we try to get spiritual blessings anywhere else.

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Ephesians 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

This verse is part of a sentence that goes from 2:4 through 2:7 and is divided by punctuation, as well as explained within context, in the note for this sentence within the Book Study on Ephesians. 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 2:1-3and it is divided by punctuation, as well as explained within context, in the note for Ephesians 2:1-3 within the Book Study on Ephesians. 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 1:15through 1:23. Finally, everything from 2:1 through 2:10 is tied together into one thought, as explained in the note for Ephesians 2:1-3 within the Book Study on Ephesians. 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 what quickened means in this verse). In 2:1-3, Paul starts by telling us Wherein in time past ye walked according to the course of this world. Now in 2:4-7 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.

In 2:4 Paul starts out with But God, who is rich in mercy because he is going to tell us about the difference that God makes in our lives after our profession. God is rich in mercy because He forgives us when we really deserve an eternity in Hell and the Lake of Fire. 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. Verse 2:5 is in the middle of this sentence where Paul tells us that God quickened us together with Christ. The sentence of 1:15-23 says that God changed things after Christ rose from the dead. In the same way, this sentence says that God changes things in our lives after we get in Christ. This can all be seen more clearly by looking at the details of these two sentences. Please see the large note for this sentence within the Book Study on Ephesians for how this sentence is divided by punctuation and explains many considerations due to the context. As that note explains, the sentence that this verse is part of delivers the same message as 2:8-10.

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Ephesians 2:12 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 is part of a single sentence that goes from 2:11 through 2:13 and starts out with Wherefore. That makes this sentence based upon the prior and this sentence can not be properly interpreted without consideration of what supports it. Please see the notes for 2:5 and 2:10 and especially see all of the notes in the Book Study on Ephesians for all sentences in chapter 2 before this sentence. In addition, the next sentence (2:14-17) starts with For (Here's why), which means it gives the reason for what is said in this sentence. Therefore, it is directly related. 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.

This verse needs to be considered within the context of the entire sentence in order to be understood properly. The summary of this sentence is that Paul is telling us to leave all 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. Within that context, this verse is saying that, when we were lost, we did not have any of the things which religions say are required in order to get into Heaven. One of the things that is claimed to get us into Heaven is an ongoing personal relationship with God through Christ. That is what the Bible tells us is required. However, within this verse, it is only one of the items within this list. Since we did not have this ongoing personal relationship with God through Christ, we were going to an eternity in the Lake of Fire.

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Ephesians 2:13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

After we are saved, we continue to sin. God continues to work with us and change us so that we sin less, but He also forgives our sins which allows us to continue to have fellowship with Him (1John 1:9-10). In addition, God continues to apply the blood to our sins after profession to remove the stain of them and their control on our flesh. Forgiveness is like cleaning. You can have clean but stained clothes. They are functional, but not as useful as they would be without stains. In addition, all sin is addictive to our flesh. God uses the blood to remove the stain that lasts after forgiveness/cleansing. The theology involved in the blood is too deep to present anything more than this (admittedly unproven) statement in this study. So I will go on with the main point of the study, which is the use of the name of Christ.

As mentioned, the use of Christ and of Christ Jesus in this verse is deliberate. Christ Jesus is used to say that these things are for all saved but it takes spiritual maturity in Christ to realize them and the more you spiritually mature in Christ, the more you will realize these blessings. In particular, we see this distinction in this verse which specifically says we are made nigh by the blood of Christ. It does not say Jesus Christ or Christ Jesus or Jesus or Lord or anything else. Jesus paid the price to make us 'born again', but no father is nigh to a new-born baby. The father and child draw nigh through building a relationship after birth. In addition, as Reformers Unanimous points out, this verse says we are made nigh not 'set nigh'. It takes time to 'make' something. Something that is done only once is 'set'. In addition, this section shows a difference that occurred over time. It uses are made nigh as opposed to were far off. Our profession (when we were far off) should be in the past (were). We currently are made nigh. That is not talking about that past application of the blood but another, current, application of the blood. That's why it says that God the Son does this through His role as Christ.

The current application of blood is explained in the next sentence where Paul starts with For [Here's why] he is our peace... Please see the note for that sentence in the Book Study on Ephesians for more details. However, the simple statement is that we will not have peace, even though we are saved, unless we are in Christ.

So we see that Christ died and shed His blood so that He could make us nigh to God. This is done on a personal basis with some people choosing to get closer and some people choosing to stay farther away and some people choosing to get no closer than they were when they made their initial profession. That is why this verse uses Christ for the method used to draw us nigh to God.

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Ephesians 3:4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)

This verse is part of a sentence that goes from 3:1 through 3:7. It is divided by punctuation and has an extensive note explaining the context in the note for this sentence in the Book Study on Ephesians. In addition, that note explains the doctrine involved in this sentence and why Paul uses different names for the Son of God in different places in this sentence. Further, it gives references to other verses and notes, such as the Biblical explanation of why Paul was the prisoner of Jesus Christ. Please see that note for further details as the explanation for why Paul used this name in this verse is too large to copy. Please also see the notes for 3:1 and for 3:6 as they are in the same sentence.

While the details are too much to copy here, a simple summary can be given. 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.

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Ephesians 3:6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

While the details are too much to copy here, a simple summary can be given. The mystery of Christ that God hid until after the resurrection and then revealed through Paul included what is said in this verse. God replaced the religious part of the Mosaic Law with the personal relationship with God that we have in Christ. That is what is the true difference of the New Testament. However, God never takes away our free will like devils and addictive sins do. Therefore, saved people can choose to not be in Christ by stopping their participation in this personal relationship.

In the time of the early church there were saved preachers who did this and then preached 'Lordship Sanctification'. The result was Paul getting beheaded and these preachers, along with the Jerusalem church which supported them, getting themselves and their family and friends killed. Becoming zealous of doctrinal error can be deadly for everyone around us. As explained in much more detail in the note for this sentence in the Book Study on Ephesians, all of the promises of God are in Christ. If we don't stay in Christ then we can't receive any of the promises.

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Ephesians 3:8 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;

This verse is part of a sentence that goes from 3:8 through 3:12. It is divided by punctuation and has an extensive note explaining the context in the note for this sentence in the Book Study on Ephesians. In addition, that note explains the doctrine involved in this sentence and why Paul uses different names for the Son of God in different places in this sentence. Further, it gives references to other verses and notes, such as the Biblical explanation of why Paul was given this grace, that I should preach among the Gentiles the unsearchable riches of Christ. Please see that note for further details as the explanation for why Paul used this name in this verse is too large to copy. Please also see the notes for 3:9 and for 3:11 as they are in the same sentence.

While the details are too much to copy here, a simple summary can be given. The gospel of Christ teaches us about the blessings that come from maintaining our personal relationship with God, after our initial profession, through Christ. The unsearchable riches of Christ are only available to saved people who are in Christ and only while they stay in Christ. In 2Corinthians 12:10 Paul says Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.. That is a good part of what Paul is saying in this verse. If we are strong then we don't need God to work for us. But God gets the most glory when we are obviously weak, and it becomes obvious that God is doing the work through us. Paul is expressing his weakness when he says Unto me, who am less than the least of all saints. He is also expressing that the weaker we are the more glory God gets and the more of the riches of Christ we get. (Please also see the note for 3:16.) These riches of Christ are given in this life to do the things that we can't do in our flesh but, more importantly, they are given for all eternity. And, these riches of Christ are given in direct proportion to how much we allow God to work through our life and allow God to spiritually mature us through our relationship with Christ. Finally, as pointed out in the note for 3:16, the unsearchable riches of Christ are given to our strengthened with might by his Spirit in the inner man when we allow Christ (to) dwell in (our) hearts by faith. (Please also see the note for 3:17.)

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Ephesians 3:17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,

This verse is part of a sentence that goes from 3:14 through 3:19. It is divided by punctuation and has an extensive note explaining the context in the note for this sentence in the Book Study on Ephesians. In addition, that note explains the doctrine involved in this sentence. Further, it gives references to other verses and notes, which help us to understand the Steps found in this sentence which are the first steps in giving the gospel of Christ to a saved person. The gospel of Christ is given so that a saved person can come to know the love of Christ in the personal way that God planned. However, that starts with acknowledging the absolute authority of the Father of our Lord Jesus Christ in the type of worship involved when we bow (our) knees, as the First Step of this sentence says we must do. Please see that note for further details. Please also see the notes for 3:14 and for 3:19 (of this Study) and for 3:16 in the Word Study on Spirit, since these verses are in the same sentence as our current verse.

While there are extensive details about this verse in the note for this sentence in the Book Study on Ephesians, this note will present a different aspect of this verse. Please notice that this verse starts with the word That. The things found in this verse and this sentence are conditional and what follows the word that is withheld until the condition is met. Paul started this sentence with For this cause which means 'Here's why Paul did this action'. If Paul (or someone else) didn't meet God's condition then we would not have these results. Further, we personally don't bow (our) knees unto the Father of our Lord Jesus Christ, then these results won't be applied to our personal life. What Paul did opened the way for these results to be applied to anyone who requests these results. However, God never takes away our free will and we also have to personally request that these results be applied to our personal life. Notice that the Next Step in our sentence says 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;. The ye makes this conditional result personal for each and every one of us. Further, this sentence has 4 occurrences of the word that in it. In the first occurrence we see That he would and would means that the results are not guaranteed. In the second occurrence we see That Christ may and may means that the results are not guarenteed. In the third occurrence we see that ye, being and ye means 'each and every one of you personally' which means it is conditional upon our personal response. Further, the word being specifies what we must be, which is another condition that has to be met before we receive the results. In the fourth occurrence we see that ye ight and might (along with ye) means that the results are not guarenteed.

Therefore, the promises of this sentence are ALL conditional. Further, our verse plainly says That Christ may dwell in your hearts. There is a doctrinal error which claims that all saved always have Christ...in (their) hearts. There is another doctrinal error which claims that all saved (during the Church Age) are Christians. However, we read that about three thousand souls were saved on the day of Pentecost in Acts 2. Further, we read that Howbeit many of them which heard the word believed; and the number of the men was about five thousand in Acts 4:4. However, Acts 11:26 says And the disciples were called Christians first in Antioch, which wasn't until quite a long time later. Therefore, true Bible doctrine is that people saved during the Church Age were NOT called Christians.

Continuing with the first doctrinal error, we see that Acts 2 says that saved people were filled with the Holy Ghost. Claiming that the Holy Ghost and Christ are the same denies the doctrine of the Trinity. Thus we have problems with the precepts behind these doctrinal errors beyond what we find in this verse and other verses. This verse clearly (and literally) says that Christ...dwell in your hearts is a may, which is a conditional word. Further, this verse clearly (and literally) says that Christ...dwell in your hearts is conditional upon (by) our faith. We not only see in the Bible where saved people lost (or had diminished) faith but all honest saved people will confess to having personally experienced the same condition. Further, if we look at the conditional requirement of each that which is in this sentence we will have to confess (if we are honest) that we have personally experienced times when these conditions were lacking or diminished in our personal lives. Therefore, the only possible honest and true conclusion is that the blessings in this sentence are all conditional. As a result, having Christ...in (our) hearts and being a true Biblical Christian are conditional results which depend upon us personally meeting God's requirements.

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Ephesians 3:19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

This verse is part of a sentence that goes from 3:14 through 3:19. It is divided by punctuation and has an extensive note explaining the context in the note for this sentence in the Book Study on Ephesians. In addition, that note explains the doctrine involved in this sentence. Further, it gives references to other verses and notes, which help us to understand the Steps found in this sentence which are the first steps in giving the gospel of Christ to a saved person. The gospel of Christ is given so that a saved person can come to know the love of Christ in the personal way that God planned. However, that starts with acknowledging the absolute authority of the Father of our Lord Jesus Christ in the type of worship involved when we bow (our) knees. Please see that note for further details as the explanation for why Paul used this name in this verse is too large to copy. Please also see the notes for 3:14 and for 3:17 (in this Study) and for 3:16 in the Word Study on Spirit, since these verses are in the same sentence as our current verse.

The note above (for 3:14) covers a different doctrinal consideration than is covered in the note for this sentence in the Book Study on Ephesians. Both notes are important for understanding this verse. In particular, as the note above proves, the promise of this verse is conditional.

All throughout this study we've seen that the Biblical use of know is based upon personal experience and results in a (usually spiritual) birth. That birth is a witness of new life which even lost people can see. This verse literally says that the result (spiritual birth) is that ye might be filled with all the fulness of God. We've already seen that ye means 'each and every one of you personally'. Further, only a liar would claim to be filled with all the fulness of God while there is no visible evidence, especially if they refuse to 'stop their sinning'. Therefore, the Biblical truth of this verse is that being filled with all the fulness of God is the result (spiritual birth) of personally knowing the love of Christ. Since we have a direct cause and effect here, and since not all saved have the effect and since those who do have the effect experience it in varying amounts over time and in different amounts that others experience the effect, we must conclude that the cause has also hase similar differences. (Don't you just love trying to follow these technical sentences with structural analysis? Unfortunately, they are necessary to prove the doctrine claimed in these notes. Sorry about that!! :-)).

The bottom line is that if we truly know the love of Christ then we will (personally) be filled with all the fulness of God. Further, if we are not (personally) be filled with all the fulness of God then we do not know the love of Christ like we can and like God wants us to.

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Ephesians 4:7 But unto every one of us is given grace according to the measure of the gift of Christ.

This verse starts out with But which connects it to the previous statement and makes it go in a different direction. Prior sentences in Ephesians 4 are telling us about what all saved are to have in common because they tell us the minimum accepted by the Lord according to His Law. Religion tells people that they are doing something great if they meet the righteousness of the Law, but (as also pointed out in other notes) 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. The righteousness of the scribes and Pharisees was the righteousness of the Law (Romans 2:26; 3:21; 4:13; 8:4; 9:31; 10:4-5; 2Corinthians 3:2-14; Galatians 2:21; 3:21; Philippians 3:9) which we can exceed only by letting Christ provide the righteousness [that exceeds] the righteousness of the scribes and Pharisees by His living through us (Galatians 2:20).

This verse says that we get grace by the gift of Christ. Please see the note for 1:3 about all of the places in this epistle where Paul talks about the grace that Christ provides to those that are in Christ. This verse also says that we get grace according to the measure, which means that it varies from saved person to saved person. We have seen this variableness in every verse off the Bible that uses Christ by itself (without Jesus or Lord attached).

Further, this verse also says that we get grace according to...the gift of Christ. That means that it is not earned and the specific gift that we receive is determined by Christ and may not be what we desire (especially what our flesh desires). Finally, since it is given by Christ, it is given after our initial profession. Although I won't go into it, there are Bible verses that tell us that the more we serve God, the more 'gifts' He gives us to serve Him. Therefore, this gift of Christ is not necessarily limited to a single gift or to a single time when it is given. However, each gift individually (the gift) is to be exercised to the best of our ability because the grace that is given unto every one of us is measured according to the measure of the gift. That is, the more that we exercise this gift of Christ the more grace that we receive and the more that we refuse to exercise this gift of Christ the less grace that we receive. Paul spent the first three chapters telling us what was available to us in Christ. Then when he switched from doctrine of the first three chapters to our walk, he started with the foundation, which is the Law from our Lord. But even while telling us about the common Law, Paul wanted to assure us that we can still go beyond the minimum required by the law and that God would reward each of us according to how much we exercised the 'gifts' that Christ gives us. There are not a lot of verses in the Bible that make it more clear that there is variableness in what we receive through Christ.

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Ephesians 4:12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

Ephesians 4:11-16 form a single sentence. Please see the note for this sentence in the Book Study on Ephesians as it gives the context and the main way to divide this sentence by punctuation. Within this note (below) is a secondary way of looking at the subject of this sentence but this secondary method is not in complete allignment with the context of the epistle to the Ephesians. Please also see the notes for this sentence under the Son of God and under Christ for 4:13 and for 4:15 What is below is only a small part of what should be considered for this sentence and it only deals with the use of Christ in this part of the sentence (verse).

This sentence tells us how we are to be spiritually matured (perfected) after our initial profession. We are to continue our personal 'spiritual maturing / perfecting' till we all come...unto the measure of...Christ. This 'perfecting' can not happen until after our profession (initial salvation) and is to continue until we match the measure of...Christ. Since reaching that level is impossible, this 'perfecting' is to go on all of our lives and is the ongoing work of Christ in the lives of saved until He takes them to Heaven. Spiritual growth and life are as personal and individual as physical growth and life. Thus, we see that each use of Christ shows the variableness and personal relationship that is consistent with every place that the Bible uses Christ by itself. While the context of this sentence makes the main subject of it about God's order, it can also be looked at from the perspective of ther person of Christ because He is the person putting things in order. If we look at this sentence from the perspective of the person of Christ, then is can be broken down according to punctuation as:

Christ gave different people with different offices and talents for the specific purpose of helping the saved (saints) to train and mature their souls.

Some, but not all, churches were given men who had the office and talents of an apostle.

And he gave some,
apostles;

Some, but not all, churches were given men who had the office and talents of a prophet.

and some,
prophets;

Some, but not all, churches were given men who had the office and talents of an evangelist.

and some,
evangelists;

Some, but not all, churches were given men who had the office and talents of a pastor and those who had the office and talents of a teacher.

and some,
pastors and teachers;

All of the gifts of people with talents were from Christ for the specific purpose of:

For the perfecting of the saints,
for the work of the ministry,
for the edifying of the body of Christ:

We can measure our spiritual maturity by how well we do in these items.

Till we all come in the unity of the faith,
and of the knowledge of the Son of God,
unto a perfect man,
unto the measure of the stature of the fulness of Christ:

We can measure our spiritual maturity by how well we do in these items.

Christ wants us to grow up to the point that we don't need protection but so that we can protect the spiritually less mature.

That we henceforth be no more children,
tossed to and fro,
and carried about with every wind of doctrine,
by the sleight of men,
and cunning craftiness,
whereby they lie in wait to deceive;

Christ wants us to grow up to the point that everything that we do demonstrates our control by Christ and His love for all men.

But speaking the truth in love,
may grow up into him in all things,
which is the head,
even Christ:

Christ decides who gets what office and what talents and how they are used. Only Christ knows the best way to use people and talents to edify the whole church. And each of us needs to spiritually mature to the point that we realize that it's not what we want but what He says that's important.

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.

As the reader can see from the summary of each equivalent part, This sentence tells us that Christ is concerned with our spiritual maturity and provided different gifts to help us with that maturity and different ways to measure our spiritual maturity. The main ministry of Christ is the spiritual maturing (perfecting) of the saved, which is what this sentence tells us. That spiritual maturing (perfecting) is done on a personal intimate basis, as we will see while we go through a detailed analysis of this sentence. In the first part of this sentence, Paul names five roles which require special talents from Christ. These roles are often recognized by the church and the person is given a position (office) within the church that includes rights and responsibilities. Notice that this sentence tells us that some, but not all, churches were given men who have these talents. Christ does not give the talents to the church, but to the men. The gift to the church is the man. Different men can have the same talent and role, but I doubt that anyone would deny that that each man is unique in how he uses his gift from Christ to edify the church. While I could go into the differences if these roles, I won't. What is important here is the way that these phrases are worded. And he [Christ] gave[to] some [churches]. We know that these gifts are to the churches for several reasons. In the prior sentences, we were told that He gave gifts onto men (plural) and Christ deals with (plural) men through the church. Secondly, He 'makes us free' and, therefore, would not give a man to another man and, thereby, make that man a slave. Further, the other parts of this sentence tell us that the group of 'men' in this sentence is the church. The main reason that this is important is that Christ gave these men to some churches, which means that he didn't give them to some churches. It should be obvious to the reader that there are churches that don't have men filling one or more of these positions within that church. The main lesson that we need to learn is to thank Christ for His gift that is the men filling these positions within our church. One of the best ways that I know for driving any man to seek another church to minister in is to refuse to be thankful and to actually start complaining about the man who is your gift from God. Since this sentence tells us that Christ gave these men for our perfecting, after thanking Christ for these men and praying for God's blessing on them, the next way to show our gratefulness is to let them do their job. Let them teach us how to spiritually mature. No, learning to grow up isn't always pleasant. Any honest parent will admit that their children have said 'I hate you' more than once, especially if the child is strong willed. However, we all know that life goes much easier when we willingly learn our lessons instead of going into adulthood kicking and screaming.

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Ephesians 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

Ephesians 4:11-16 form a single sentence. Please see the note for this sentence in the Book Study on Ephesians as it gives the context and the main way to divide this sentence by punctuation. Within the note for 4:12 (above) is a secondary way of looking at the subject of this sentence. While this secondary method is not in complete allignment with the context of the epistle to the Ephesians, it does look at this sentence from the perspective of Christ, Who is the subject of this Study. Therefore, that is the perspective we will use in this Study.

Please also see the notes for this sentence under the Son of God and under Christ for 4:12 and for 4:15.

In the note for this sentence in the Book Study on Ephesians, we said that the second (equivalent) part of this sentence told us 'We can measure our spiritual maturity by how well we do in these items'. This verse provides 4 irems that we can use for measuring our spiritual maturity. While the first section of this sentence told us about the men who are used by Christ to provide our spiritual maturity, this section tells us how to measure our progress in that spiritual maturity. While these two sections are not equal, they both cover our spiritual maturity from different points of view. The next section also covers measuring our spiritual maturity but provides yet another point of view for measuring our progress.

In this Third Section (our current verse), the first measurement of our spiritual maturity is our progress towards the unity of the faith. This refers back to Paul's use of 'one' in 4:4-7. Please see the note for 4:5 under Lord for the explanation of the unity (one) of faith that we are to achieve. As pointed out there, we are each strive to reach one faith with Jesus Christ. Since that is impossible for any person, we will be striving towards this goal all of our lives. We are not to give up because the goal is unobtainable in this life but to see how close we can get.

Our fourth unit of measure in this section is the measure of the stature of the fulness of Christ. Webster's 1828 defines stature as 'The natural height of an animal body. It is more generally used of the human body'. So the phrase the measure of the stature of the fulness of Christ means 'when our faith stands as tall as the faith of Christ'. When the measure of our faith matches the measure of the stature of the fulness of Christ, we will have achieved the unity of the faith. Until then, we are to strive towards the mark (Philippians 3:4-15).

Our third method of measuring our spiritual maturity given in this section is unto a perfect man. The word perfect has already been defined in this note and it is also dealt with in Philippians 3:4-15, which I just referred to. That is why I skipped the second measurement for a moment. But, according to this part of the sentence, when our faith and our knowledge matches that of the Son of God as demonstrated by the height of the fulness of Christ, then we can claim that we are a perfect man. It should be obvious that anyone who claims that in this life is a pride filled fool.

That leaves us with the second measurement provided here, that of the knowledge of the Son of God. I hear a lot of fundamental leaders (preachers, teachers, etc) telling people, from the pulpit, that people don't want to see your Bible knowledge but they want to see love. No, they don't want to see YOUR knowledge, but it takes the knowledge of the Son of God to truly love others in a Biblical way. Yes, 1Corinthians 8:1 does tell us Knowledge puffeth up, but charity edifieth, but that knowledge is man's knowledge and not the knowledge of the Son of God. In the Bible, we see 'man' used for the distinction between male and female and used for all humans, both male and female. We need the context to understand which is usage meant in a given verse. The same is true about the use of 'wisdom' in the Bible. Sometimes 'wisdom' is used to separate it from 'knowledge' and 'understanding' and sometimes 'wisdom' is used to mean all three: 'wisdom' and 'knowledge' and 'understanding'. In 1Corinthians 1- 3, 'wisdom' is used for all three when separating the wisdom of God from the wisdom of this world. Thus, the knowledge of the Son of God is totally separate from the wisdom of this world which puffeth up and many leaders err in not making this distinction when they are putting down 'knowledge'. As I point out in the paper on Rightly dividing the Word of Truth, rightly dividing the word of truth (2Timothy 2:15) requires separating it as God separates it. Failing to separate God's word of truth as God separates it will cause God to make us ashamed at the judgment seat of Christ (Please see the notes for Romans 14:10 and 2Corinthians 5:10-11) before all of the great a cloud of witnesses (Hebrews 12:1) in Heaven. The knowledge of the Son of God is first the knowledge [from] the Son of God and secondly the knowledge [about] the Son of God. At least some of that knowledge is absolutely required before anyone can do any of the work of the ministry and increased ability to do the work of the ministry requires increased knowledge of the Son of God. In addition, the knowledge of the Son of God is a unit of measuring our spiritual maturity. A 'man of God' who is truly using the knowledge of the Son of God will lift up the knowledge of the Son of God at the same time as he is putting down the wisdom of this world which puffeth up.

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Ephesians 4:15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

Ephesians 4:11-16 form a single sentence. Please see the note for this sentence in the Book Study on Ephesians as it gives the context and the main way to divide this sentence by punctuation. Within the note for 4:12 (above) is a third way of looking at the subject of this sentence and this verse is the second step of that third way. While this secondary method is not in complete allignment with the context of the epistle to the Ephesians, it does look at this sentence from the perspective of Christ, Who is the subject of this Study. Therefore, that is the perspective we will use in this Study.

Please also see the notes for this sentence under the Son of God and under Christ for 4:12 and for 4:13.

This verse is the Second Step of the Third Equivalent Section of a complex sentence. (Follow links already presented in this note for the breakdown of the sentence by punctuation.). While this note can be limited to consideration of this Equivalent Section, both Steps need to be considered together in order to preserve the contextual relationship which is required for true understanding.

This Third Equivalent Section has two Steps to it which tell us the level of maturity that Christ wants us to grow up to. The First Step of this section gives us a measurement for determining if someone is spiritually mature enough to be a leader within the church. Those people who have leadership positions while they are spiritual children and are carried about with every wind of doctrine will cause others within the church to be hurt. People should not be leaders within the church until they don't need protection for themselves and when they can protect the spiritually less mature (1Timothy 3:6). The Second Step of this Section gives us a measurement whereby we demonstrate our control by Christ and His love for all men. Where the First Step is talking about defense, the Second Step is talking about 'aggression' whereby we destroy the works of devils under the direction of Christ. In the First Step, we are told that we are spiritual children if we are tossed to and fro or carried about with every wind of doctrine or carried about by the sleight of men or carried about by cunning craftiness of men or are deceived and fall into traps by the cunning craftiness of men.

Obviously, these points can be used to cover far more than I can cover in this study, so I will only provide a couple of minimal examples necessary to see how these measurements apply to Christ. For example, people are tossed to and fro because they are basing their faith and religion of what 'the man of God' says instead of what Christ teaches them by using the Spirit of God to show them the will of God that is in the word of God. Please see the note for this sentence under the Son of God. It explains the difference between knowledge of the Son of God and 'knowledge about the Son of God' that comes from religious men.

There are many other things that make the child of God tossed to and fro, and all three methods of perfecting the saints found in the first part of this sentence are needed to overcome this type of spiritual immaturity. While I could provide many more examples, II will go on. However, I hope the reader sees how that the ministry of Christ is required (after our initial profession) to overcome this maturity problem.

One of the things that our sentence causes us to be tossed to and fro, is every wind of doctrine. One of these that seems to catch every spiritually immature saved person is 'How Prophecy Applies to Your Life Today'. I am personally convinced that prophecy was given ONLY to prove that the prophet was from God so that the other things that the prophet spoke would be accepted as from God. God deliberately hides the true interpretation of prophecy until after He has brought it to past, but the spiritually immature get carried away by a wind of doctrine that is based upon prophecy. Another wind of doctrine that people get carried away with is arguing with the lost about 'which bible'. Please understand, I will stand by the KJV1611 for English thinking people with my life. Also, I can present a lot of evidence, including a lot of Bible evidence, that shows that the KJV1611 is the incorruptible...word of God (1Peter 1:23). However, in 1Corinthians 3:1 Paul said And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. This, and many other places in the Bible, teach that it is wrong to teach a Bible truth that the listener isn't spiritually mature enough to receive. The fact is that 1Corinthians 2:14 teaches 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. This means that the natural man can not receive many spiritual truths until after they receive the Spirit of God and become a 'spiritual man'. This includes the truth about the difference between the KJV1611 and corrupt copies from the devil.

I had to have this truth and other truths taught to me personally by the 'Son of God'. While I knew them in my head, it wasn't until I was involved in the work of the ministry and saw how these truths affected the work of the ministry that I understood it in my heart and knew it by experience. I have, and will continue, to walk away from trying to present the gospel if someone refuses to receive the Spirit of God before I answer their questions about spiritual things that they can't understand without the indwelling Spirit of God. I have found that Satan puts these people in my path to keep me from reaching the person that has had their heart prepared by God. When I was 'standing for the KJV1611', I had a lot of 'men of God' telling me that this was the 'right' thing to do, even with the lost. It takes spiritual maturity that only comes from a personal relationship with Christ to reject a doctrine from your own religion when it goes against the Bible truths. Overcoming this wind of doctrine ('standing' for truths that people aren't spiritually able to receive) required not only the knowledge of the Son of God but took my personal involvement in the work of the ministry to the point that I was willing to reject the wind of doctrine that was interfering with my doing the job that Christ gave me personally to do.

After finally learning this truth and insisting upon putting things in the order that God puts them in (1Corinthians 14:40), I actually started seeing some souls saved. Then, I learned to also apply this truth when I was trying to do edifying of the body of Christ. I'm still 'spiritually young' at this, but I try to avoid discussions about spiritual subjects that I know the other person isn't spiritually mature enough to receive. I could go on with illustrations related to the other items, but I believe that the reader should have the idea without my going on. The point is that it takes the personal relationship with Christ, as experienced through each of the methods in the prior part of this sentence, to spiritually mature to the point that we don't need protection from others. Once we can defend ourselves (through the power of Christ) from being tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive, then God wants us to first protect others then start actively destroying these works of Satan.

Everything up to this point provided the necessary considerations of context including the First Step of this Equivalent Section within this complex sentence.Of course, you can not take a Second Step until after taking the First Step. So we are finally ready to deal with our Second Step, which is our verse.

The first way that Christ wants us to fight is to speak the truth in love with the main emphasis on in love. As Reformers Unanimous teaches, the right thing done the wrong way is not 'righteous' and God wants us to be 'righteous'. When we speak the truth but don't do it in love, the 'natural man' usually hardens his heart against that truth. It takes the love of Christ to get through the spiritual barriers. As Paul teaches in Ephesians 6:12, For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. We can not fight spiritual enemies with fleshly weapons or fleshly methods. It takes the love of God to defeat devils and their influence upon men. The actual best way to defeat the efforts of a devil controlled man is to convert him and make him Christ controlled. However, that requires letting Christ do the work through us. It takes spiritual maturity to 'let Christ' work through us instead of fighting the battle in our flesh. However, as we 'let Christ' bring God's light through our lives, we also enjoy the spiritual benefits of that same light which causes us to grow up into him in all things. Further, we need to note that this phrase says that we may, not will, grow up into him in all things. That also means that we may not. As Paul taught in the first three chapters, it all depends on how much we let Christ in us so that we can be in Christ. We see in the end of this Step that Paul says even Christ because he is emphasizing that it is God the Son's role as Christ which provides all off this spiritual maturity.

You may be wondering how grow up into him in all things helps us to actively destroy the works of Satan. However, it has been my personal experience that when I let Christ show me how to deal with spiritual error, the devil stops having people bring me that error. The last time that a Jehovah's Witness knocked on my door, I almost won them to the truth and they went to get their 'elder'. When I showed him place after place that he was taking verses of the Bible out of context and cursed him to the lowest Hell for preaching another gospel (Galatians 1:6-12), Satan made sure that none of his people who believed that lie came to me again. I have experienced this with other spiritual lessons as well. When we grow up into him [Christ], Satan tries to keep his workers away because he doesn't want us to defeat them or possibly convert them. However, all of this requires us letting Christ be the head. 1Corinthians 12 teaches us that we are like parts of a body, and Paul uses the illustration of a body several places in this epistle, including here. Just as we say that there is a problem if our body parts don't respond or respond poorly to commands from our head, so also do we have a problem when we don't respond or we respond poorly to control by Christ. A new-born baby can't control their body parts and it takes physical maturing to increase physical control of our body. Even so, it takes spiritual maturing for Christ to control us and for Christ to increase His control of us.

As with every other place that we see the Bible use Christ by itself, this spiritual maturing varies from one saved person to another saved person and, unfortunately, some saved never spiritually grow to even the start of these things.

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Ephesians 4:20 But ye have not so learned Christ;

Christ does not deal with people until after their initial profession. At our initial profession, we are called newborn babes (1Peter 2:2). Newborn babes don't know how to walk just like newly saved people don't know how to walk...in righteousness and true holiness. Christ teaches us how to mature spiritually and one of the ways to mature spiritually is to study the Gospels to see how Jesus dealt with problems in life and then follow His example. Christ teaches us how to walk...in righteousness and true holiness by pointing us to the example of Jesus and then helping us find His example in the Bible when we search for personal problems.

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Ephesians 4:32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

Ephesians 4:25-32 is the summary of Ephesians 4 which tells us how we used to act and how we are supposed to mature over time. This summary started with Wherefore (Wherever you look, this is the result of what was just said). As has been pointed out in other notes for Ephesians 4, Paul spent the first three chapters telling us the spiritual considerations (doctrine) of being in Christ. He told us that we had to have Christ in us to be in Christ and that there were unsearchable riches available to those who were in Christ. These same unsearchable riches are denied to those who were not in Christ. Then Paul started teaching us how to walk our talk in Cchapter 4. (Walk occurs 7times in Ephesians.) As God says in 1Corinthians 14:40 Let all things be done decently and in order. Ephesians 4 gives us an orderly plan (step by step) to take us from being a darkness seeking sinner to a true Biblical Christian that shows God's light in righteousness and true holiness. (Please also see the note in the Word Study on Truth). Once the ministry of Christ has moved us from living in darkness to living in God's light, Paul tells us how to live in God's light so that we stay in God's light. That's what the verses from 4:25-32 are telling us with4:31-32 being the last sentence of this chapter and of Paul's summary of the chapter.

While there is a lot of teaching in these verses, they are outside of the scope of this study. It is covered in the notes of other studies which I provided links to already within this note. Therefore, the rest of this note will only deal with the use of Christ within this last sentence.

In the process of living and learning spiritual maturity, we are going to continue to sin and offend God. As we mature, God continues to forgive us for ongoing sin that we haven't completely overcome yet. The problem is that there is a lot of false information and wrong thoughts when it comes to this word of 'forgive' as it is used in the Bible. There is a lot of error taught, even among God's people because many are standing up and claiming to be a Bible authority when what they are teaching is the error that they were taught and they have not verified what they teach by doing a proper Bible Word study.

Yes I have studied this word as it is used in context most of the places that it is used in the Bible and all of that is too much to include here. Instead, let me give you a summary of how God led me to study the word for myself.

I was the victim of what more than one doctor said was felony abuse. These doctors were legal witnesses who had each put several people in jail for years because of felony abuse. While this was going on, the church was telling me that I had to 'forgive' the people causing the abuse because they claimed to be 'Christian brothers'. They meant that God expected me to completely eliminate any debt and forget what they did and treat them as is they never did wrong. This was based on Matthew 18. When I told them that Luke 17:1-5 also taught about forgiving a brother and that Jesus made the forgiveness conditional upon repentance, I was told 'If you insist then I'll say I'm sorry. So now that I've repented, you have no choice about forgiving me and wipe out the debt even if I do it again tomorrow' while they deliberately continued to cause the abuse. Today, I still deal with permanent physical problems from that abuse. In addition, they took large sums of money.

Eventually I ended up in a hospital emergency room. When I woke up the doctor told me that i had died and he had to revive me. Yet i was still told that I had to 'forgive and forget'. After I ended up divorced the pastor wad removed from his position for violating his own marriage vows. God also brought at least one judgment of death. (A lost sadult son died and the mother suffered a crippling stroke while she prayed for assurance that God had 'forgiven and forgotten' her son's sins.)

I've tried (more than once) to show several that true salvation isn't just 'saying a prayer to Jesus' but it is an ongoing personal relationship whereby we agree to let God change us. I also tell people that God responds with 'Go to Hell' when they 'say a prayer for forgiveness' while they have no intention of stopping their sin. Unfortunately, this message is rejected by many people who have been taught doctrinal error. People are convinced that not even God can cause them and their children to reap what they sowed so long as they say the magic words of 'Forgive me'.

.If you're willing to chance reaping dead and lost babies, like these others reaped, then ignore what I am going to say. If you want to believe someone who disagrees with what I am going to say, when that person has not experienced death (like I did) in order to get their deoctrine from God, then do so. I have warned the reader.

'Forgiveness' is involved in removing the consequences of doing a wrong. Since wrongs are judged in a court, there is a legal aspect of 'forgiveness'. If the reader understands the differences between 'adult court' and 'kiddies court', then they should be able to understand the differences between the great white throne judgment (Revelation 20:11) and the judgment seat of Christ (Please see the notes for Romans 14:10 and 2Corinthians 5:10-11). Specifically, while all courts deal with crimes and all have legal procedures and all have a 'lord / Lord' as judge. The differences in the type of court are due to who goes to each court and the possible consequences of being found guilty. In particular, going to one court verses another does not mean that there are no consequences for anything done. Psalm 41:9-13 wasn't just an experience of David but also was prophetic of Jesus. But returning to the first thought, when we seek salvation, we seek it as a sinner, which means that we are under the jurisdiction of the great white throne judgment (Revelation 20:11). However, this sentence tells us to forgive other Christians even as God for Christ's sake hath forgiven you. That means we are dealing with the type of forgiveness found at and the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) and not the forgiveness of initial salvation.

Consider that the Bible says that king David was a man after mine [God's] own heart (Acts 13:22). David was saved and is an example of the type of 'forgiveness' that the saved can expect from Christ. After David had shed the innocent blood of Uriah, he sought forgiveness from God and was told his punishment in 2Samuel 12:9-14. (notice that there was a punishment with the forgiveness). In addition, to God killing the child of that sin, God killed three other children of David, with one of them being killed after David's death. God also removed David from much of the ministry that he had for God and was prevented from doing other ministries such as building the temple.

Without going into all of the verses and details, I am telling you that the forgiveness that is even as God for Christ's sake hath forgiven you is not removing all consequences and it is not forgetting. David received forgiveness before his death, even though God still killed another son after David's death. (The four sons were related to David's own judgment in 2Samuel 12:6.) Now, having said that there are consequences to be paid even after forgiveness, we can return to the context and look only a few verses further on in Chapter 5. In 5:3 we read let it not be once named among you in reference to certain sins. If 'forgiveness' is to be given without demanding a change in behaviour, then these sins would be named among God's people. This epistle would not demand the change in behaviour that we have seen since 4:253. Our epistle would tell us to say the magic words of 'forgive me'.

In 5:5 we read For this ye know, that no...hath any inheritance in the kingdom of Christ and of God. If God and Christ forgave without demanding a change in behaviour, then these types of saved sinners would have an inheritance in the kingdom of Christ and of God. (There are several kingdoms in the Bible and we can be excluded from one without losing our salvation. If anyone tells you otherwise then demand they produce the study where they studied all of the kingdoms in the Bible using a proper Study Method which includes consideration of context.)

In 5:6 we read for because of these things cometh the wrath of God upon the children of disobedience. Why would God bring wrath upon His own children if Christ and God forgave while the children were still in disobedience? We could go on throughout chapter 5 but it should be obvious that 'forgiveness' from Christ requires a change in behaviour and carries consequences. This type of forgiveness is not the same as we found when we first received salvation. However, as I first said, forgiveness involves a legal process and the courts of God. Forgiveness that is part of salvation and forgiveness by Christ for sins done after our initial profession are handled by two different courts (the great white throne and the judgment seat of Christ. These two courts have different consequences when we receive forgiveness.

Returning to our main sentence, we see that this sentence which tells us the type of consequences for saved people who sin after their initial profession and the reason for those consequences. This sentence has a colon in it, which makes 4:31 equivalent to 4:32. In 4:31, we are told Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice. Without going into the meaning of each of these words, the reader should be able to agree that all of them have to do with strong feelings which result in ongoing desire to hurt another which are usually expressed in multiple acts. In order to forgive even as God for Christ's sake hath forgiven you means that we have to let go of the feelings that make us want to hurt the other person. Then, just as God does, we need to apply consequences that are designed to cause the offending person, and all that they influence, to not do this sin again. That is, the consequences must be designed to change the behaviour of people and not for any type of vengeance. Since some of us are more hard-headed / hard-hearted than others, it takes different 'consequences' to teach each of us to change our behaviour. Therefore, Christ is used in this verse because the consequences attached to the 'forgiveness' from God to His children definitely vary from one saved person to another saved person.

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Ephesians 5:2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

This verse is part of a sentence that starts in 5:1 with Be ye therefore. The therefore refers back to all that was said in Ephesians 4. As noted earlier, this entire book is a logical argument where one point builds upon previous arguments and it is completely improper to try and interpret any verse in a later chapter without considering all that Paul stated prior as support for the later statements. In the first three chapters of this epistle, Paul told us about all of the power and provision that God made available to those that let under Christ in them and end up being in Christ. He also made it clear that God refused to provide the power and provisions to those who are saved but refuse to be in Christ. Then in chapter 4, we learned God's plan for those that are in Christ, which results in a changed walk. We also learned that God's plan included judgment by the Lord for those saved people who refused to be in Christ. Now in chapters 5 and 6, we see the performance of God's plan by those that use God's power and provision. That's why the first sentence in this section starts with Be ye therefore. Be, in this verse, means 'this is to describe your life on an ongoing basis from now into the future'. As we have seen repeatedly throughout the Bible, ye means 'each and every one of you personally' and therefore means 'as a result of all that came before this'. So our section starts with 'As a result of everything already taught, including judgment by the Lord for disobedience, here is what each and every one of you personally are to be for the rest of your lives'. Paul's words are a lot less, but many people miss the true impact of them because they do not consider the full meaning of those words.

Since we know the direction of these chapters, we now need to deal with the details, including the first sentence and what it means according to the punctuation.

We are to follow God as God's children.

Be ye therefore followers of God,
as dear children;

We are to walk as a spiritual sacrifice that is pleasing to God the same way as Christ teaches us to.

And walk in love,
as Christ also hath loved us,
and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

This sentence is two steps where the second is dependent upon the first. The very first step in our performance is to adjust our perception. We already covered the meaning of Be ye therefore and the first thing that each one of us personally are to be is a follower of God. Since the therefore links this to what came before, and what came before made a very clear distinction between the lost and the saved who are not in Christ and the saved who are in Christ, and it also made it very clear that only those that are in Christ are actually following God, this phrase is telling us that we are to be (ongoing living for the rest of our lives) a follower of God (true Biblical Christian who has Christ abiding in him and who is abiding in Christ). In addition, to telling what we need to be, Paul connects that command to the perception that we need to keep while we be as dear children.

A servant (employee) follows their master (boss) one way. A soldier follows his leader another way while a child follows a loving parent another way. When Paul says as dear children, he is emphasizing the love of God for us. Even though what we will be told in the rest of this epistle doesn't make sense to our flesh, so long as we keep the perspective that God is a whole lot smarter than we are, and God knows things that are beyond our knowledge and comprehension, and God loved us enough to send His Son to pay the debt for our sins, and God chose to make us His children when the angels expected Him to just burn us up, (and a whole lot more); we can know that no matter what God chooses to do to us and no matter how it looks to our flesh and the world, God is doing what is best for us in true love.

That said, the second step starts with and walk in love. The and attaches our walk in love to the love we get from God as [His] dear children. Any parent knows that one of the best ways that a child can make the parent feel love for that child is for them to do some loving act for another of the parent's children. God put these feelings in all godly parents so that they would know how God feels on these occasions. But, just in case we missed this analogy, Paul give us another analogy. Paul tells us that our model (as) for our walk in love is as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. In this phrase, an offering and a sacrifice is referring to the price paid for our sins but He didn't just pay to remove the penalty of our sins but He also paid to make us a sweetsmelling savour. This is a direct (sweet smelling) reference to a particular type of non-sin sacrifice that is referred to in Song 5:5 and 5:13. Those verses tell us that the sweet smelling is from myrrh. Myrrh is one of the gifts brought to Jesus by the magi, it was a perfume, given to royalty, used to prepare dead bodies and more. Ask any husband if it takes more than just paying for the mistake to get back into a 'good smell' to their wife after embarrassing the wife in public. After we are saved, we still sin and embarrass God. Christ not only pays for our ongoing sins, but He restores us to a 'good smell' to God so that God wants to act like the lover of Song when He sees us.

That is our example (as) for how we are to perform in this world as we walk in love and show a sinful world what true followers of God and dear children of God act like. We are not only supposed to walk as if we are forgiven, but we are to walk as dear children of God who are a 'good smell' to God and, therefore, not only have God's forgiveness but have a loving God who wants to make all of our life be blessed. When things appear to be bad from our flesh's perspective, we need to walk as someone who knows beyond a shadow of doubt that things look different from a spiritual perspective and that this 'terrible thing' is actually a blessing from the spiritual perspective. Instead of trying to get out of circumstances, we need God to 'open our eyes' as He did for the servant of the prophet (2Kings 6:17).

Please understand that there is more involved here. Later in this chapter (5:31-33) Paul tells us that the relationship between a man and his wife is a picture of the relationship between Christ and the church. (Please see the note for 5:32). Here in this sentence, Paul reminds us that God made us dear children. A child doesn't become dear to a father until after it is born and a relationship forms between the child and father. As I have shown in many places, the Son of God does not use His role as Christ to deal with people until after they make their profession (are initially saved). The primary definition of salvation, in the Bible, is receiving God's life and that life is not just the DNA (everlasting parts) but is also the parts of 'life' that result from an ongoing relationship. The ongoing relationship that God the Son maintains through His role as Christ is pictures by a marriage relationship and by the relationship between a loving parent and dear children. These relationship pictures are personal, intimate and ongoing. Again, Paul uses the name of Christ to identify God the Son in an ongoing relationship with the believer that occurs after profession.

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Ephesians 5:5 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.

This verse starts with For, which means that it gives the reason for the prior sentence. That sentence told us But (these types of sins), let it not be once named among you, as becometh saints; neither (more types of sins): but rather giving of thanks. So, in the sentence before this, we are told several types of sins that shouldn't be named among us. Now we're told that the people who do the first of those types of sins hath [no] inheritance in the Kingdom of Christ and of God. The first sin of 5:3-4 is fornication and, according to this verse, the type of sinner that does fornication is a whoremonger. Likewise, the second sin of 5:3-4 is (spiritual) uncleanness and, according to this verse, the type of sinner that does (spiritual) uncleanness is a (spiritually) unclean person. (Note: physical filthiness will not keep someone from any inheritance in the Kingdom of Christ and of God, even though God opposes physical filthiness.) Likewise, the third sin of 5:3-4 is covetousness and, according to this verse, the type of sinner that does covetousness is a an idolater. Each of these sins are personal in nature and end up identifying the person. Neither Christ nor God will be identified with these types of people and anyone who is not identified with Christ or God is not receiving an inheritance from them. Please see the notes on the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11).

The other types of sins in 5:3-4 are more examples of sins that the church should not allow to be named among the Christians because they hurt telling the truth about the Kingdom of Christ and of God. Nevertheless, these types of sins (the ones in 5:3-4, not the ones in 5:5) do not (necessarilly) prevent someone from receiving any inheritance in the Kingdom of Christ and of God. All of the sins named in 5:3-5 are lifestyle sins, not one-time sins. There are several kingdoms mentioned in the New Testament (Heaven, God, Christ, etc) and they are not all the same. That difference is a separate study but, the kingdom of Christ and of God is linked here to inheritance which lets us know that Paul is (mainly) talking about the reward we will receive in Heaven based upon our obedience and service here in this life. Yes, we receive some of our inheritance here, but most is reserved for Heaven because what we receive here is lost at death but what we receive there is kept for eternity. Note that having no part of inheritance in the Kingdom of Christ and of God does not mean that these people aren't saved. None of these sins will keep us from being saved and we can not loose our salvation once we receive it. However, there are a lot of people who believe the doctrinal lie that everyone is going to receive a mansion in Heaven just because they are saved. An inheritance is something that you receive beyond receiving life. Salvation gives us God's eternal life, but our inheritance in the Kingdom of Christ and of God is the additional blessings that we receive for being obedient to Christ and letting Him live through our life to bring God's light to this lost world. (Please see the note for Galatians 5:19-21 for more notes, and several links to verses, on the kingdom of God.)

As noted elsewhere, the things from God, like our inheritance, vary between Christians. If we pitch the religious teaching and stick to what the Bible actually teaches, we will be less inclined to continue lives of sin because we'll realize that our possessions and position in Heaven's hierarchy for all eternity is dependent upon our obedience in this life.

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Ephesians 5:14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

This sentence starts with Wherefore, which means 'as a result of you being in this position' with the position being defined by prior sentences. The position of prior sentence was when we were lost we were separated (had no fellowship) from the things of God because we were in darkness but now we are (supposed) to reprove them [the unfruitful works of darkness] and we are supposed to reprove those things by making [them] manifest by the [God's] light. (Please see the note for 5:8). Which (obviously) means that we have to get God's light in order to reprove them by making [them] manifest. This verse tells us that we get God's light from Christ and that Christ gives it on a personal basis (thee). Christ is the role that the Son of God uses to give spiritual maturity to saved people. As we mature spiritually, we will not be carried about with every wind of doctrine or do any of the other things that Paul told us that spiritual children do. (Please see the note for 4:12.) The light from Christ shows us the long term consequences of our sin. But, we have to respond to that light in order to mature spiritually. Notice that this verse says Awake thou that sleepest, and arise from the dead. People who sleepest or who are dead don't respond to light. Therefore, those who don't mature spiritually don't do so because of their own lack of response and not because Christ never gave them light. Spiritual maturity varies from saved person to saved person, but this sentence makes it clear that the main reason for that variety is the variety of response by saved people. How often do we hear a great message and don't respond to the prompting by God? How often does God show us something and we don't pray for God's help to make it part of our life and end up forgetting it? Look at the next sentence which starts with See then. See is how we respond to light. Therefore (then) the way that we are to respond to the light from Christ is ye [each and every one of you personally] walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil. The parable of Matthew 7:24-27 says that the wise man and the foolish man both heareth these sayings of mine [Jesus]. The difference is that that the wise man obeyed and the foolish man did not. That is exactly what the sentence of Ephesians 5:14-15 is saying. We can redeem the time by personally (ye) walking circumspectly...as wise, which means that we respond to the light from Christ and live in obedience to what he shows us personally.

Back in 5:8 we were told now are ye light in the Lord (please see that note). However, we can't be God's light until after we receive that light from Christ. The Lord is going to judge us for how much light we personally bring into the world, but we can only do that after we are spiritually mature enough to personally receive (and respond to) light from Christ. It is after the light from Christ is filtered through our personal life experiences that it is most effective. For example, I've told people something that is in the Bible and most people's eyes glaze over. However, if I tell them about the circumstances that I was in, that gets their attention because many of them have been is similar circumstances or know someone who has been in those circumstances. Then when I tell them how I got out of the problem, many wonder how I figured out that solution, which lets me tell them that Christ showed it to me (light) in the Bible. Now, they not only have a solution, but they have an idea how to get more solutions (from the Bible) and the light from Christ is more effective than when I just quote a verse from the Bible. This sentence tells us how the light from Christ reproves and makes manifest sinful lifestyle s. Make manifest is more than just shedding light. It requires bringing understanding, which often means that the light from Christ has to be shown in the circumstances of our personal lives.

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Ephesians 5:23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.

Please see the detailed explanation for this sentence in the Book Study on Ephesians. This verse clearly says that Christ...is the saviour of the body. The body is the physical people who make up the church but people can not properly join the body until after their initial profession. Thus, Christ provides salvation after our initial profession. This also fits with the fact that the colon in this sentence makes the two Sections equivalent. Husband and wife are roles that are only in effect while both live. Thus, Christ is the head of the church: and he is the saviour of the body while we are alive. In addition, the rights of the roles of husband and wife are not exercised until after the ceremony that takes care of the legalities. Thus, Christ does not start exercising His rights to be the saviour of the body until after we are legally a member of the body. This doctrine is explained in more detail and with references to other verses which support it in the Summary of the Name of Christ .

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Ephesians 5:24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

Please see the detailed explanation for this sentence in the Book Study on Ephesians. It explains how the relationship between a husband and wife are supposed to be a testimony of the relationship between Christ and the church. As explained there, this verse is the third step in a progression that started at 5:22 and goes through 5:33. In the progression presented by Paul, each wife is to be to their own husbands and every husband will lead his wife in a personal manner that is not the same as other husbands lead their wives. As with every other place that we see Christ used by itself, this sentence uses Christ to describe things that vary from one saved person to another saved person and we, again, see that Christ deals with the saved in a personal way.

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Ephesians 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

This verse is part of a single sentence that goes from 5:25 through 5:27. In addition, it immediately follows instructions to wives and this sentence, in context, tells husbands how to receive the same blessings as Christ provides to wives. Please see the detailed explanation for this sentence in the Book Study on Ephesians. It explains how the relationship between a husband and wife are supposed to be a testimony of the relationship between Christ and the church. As explained there, this verse is the third step in a progression that started at 5:22 and goes through 5:33. In the progression this step explains how a husband is responsible for the sanctification of his wife, just like Christ is responsible for the sanctification of the church.

This command is comparing an ongoing life long relationship between a husband and wife to the ongoing life long relationship between Christ and the church. Since this is talking about variable spiritual development, that happen after profession, it uses God the Son's role as Christ.

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Ephesians 5:32 This is a great mystery: but I speak concerning Christ and the church.

Please see the note for this sentence in the Book Study on Ephesians. Using the personal intimate relationship of a husband and wife as a picture of the relationship between Christ and the church is a simple way for people to see that true Biblical salvation isn't just doing a religious cerimony but it is an ongoing personal relationship. Once that is established, it is easy to tell people that true intimacy isn't bedroom exercizes but is shown by an old married couple who know each other enough to finish each other's sentences. We chould know how Christ thinks and feels that well. This type of relationship is then used by Paul in this chapter to explain the type of relationship that should exist between parents and children and exist between servants and masters.

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Ephesians 6:5 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;

This verse is part of a complex sentence that goes from 6:5through 6:8. It is the next step in Ephesians 6 where Paul is using commands to various types of people to show our progression in spiritual maturity that is the result of the relationship between Christ and the church (5:32). In 6:1-4, instructions were given to children, which include spiritual children. Now, we have instructions to servants, which must be more mature than children. Next, we will see instructions to masters, which have to be even more mature. Finally, we have instructions to brethren, which is all of us and applies no matter what level of spiritual maturity we have. The instructions to all of us are to be strong in the Lord and in the power of his might and to Put on the whole armour of God. We can't do that without spiritually maturing in Christ as these steps tells us to do. Yes, a child might get practice armor while an adult is supposed to handle the real thing but none is given to a babe. Therefore, these instructions assume that the spiritual maturing process has started and is continuing.

Part of that maturing is to put on this armour of God and get practice using it while we are in the progress of spiritually maturing because we will need to know how to use this armor when we have to go to spiritual war. Sometimes we hear God's people crying about the circumstance that He is putting them through. At times, each of us have been guilty of the same. Often, these circumstances are just practice sessions for the spiritually maturing to learn to use (and how to use) the whole armour of God. These instructions are for our own good and protection when we are put into 'the Lord's' army. The more that we advance in spiritual maturity, there greater the leadership position that God will give us. There is much more detail supporting this summary in the note for this sentence in the Book Study on Ephesians. Please see it.

This verse is part of a comples sentence that has two Equivalent Sections and Four Steps within the First Equivalent Section. This verse is the First Step of the First Equivalent Section. The important considerations of context are covered in the note for this sentence in the Book Study on Ephesians and all that this note deals with is the use of the name of Christ. We have constantly seen that the Bible uses Christ for our personal relationship that brings spiritual maturity. Each of us have a different relationship with Christ. We also know that spiritual gifts come from Christ (4:7) and vary from person to person. Since these gifts are what we use as a servant, God's direction to each of us, as servants, must be presonal and vary from person to person. Thus, such instructions come through the role of Christ.

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Ephesians 6:6 Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;

Please see the note above. This verse is the Second Step and the Third Step of the First Equivalent Section. Christ is used twice to make this a doctrinal matter. All of this is explained in the note above and in the note for this sentence in the Book Study on Ephesians.

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Jesus Christ

Ephesians 1:1, 5; 2:20; 3:1, 9.

Jesus Christ is used in Ephesians as the commonly accepted title for God the Son among Christians. Jesus Christ is also used to identify blessings that we initially receive with salvation at profession, but which are then matured through our relationship with God the Son in His role as Christ. Since spiritual maturity varies among Christians, Paul includes the title of Christ when dealing with these subjects. However, since they are directly tied to what we received at profession, the title of Jesus is also included. For example, look at the note for Ephesians 1:5. We are adopted at profession (Jesus), but our relationship with God the Son after profession / adoption varies from one Christian to another. Therefore, 'adoption' is properly identified with both roles of God the Son, His role as Jesus and His role as Christ. Click here for all of the Verses that use Jesus Christ and here for the Summary on the name / role of Jesus Christ.

Ephesians 1:1 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:

Ephesians 1:1 and 1:2 form a single sentence separated by a colon, which make the two verses equivalent. Please see the note for this verse in the Book Study on Ephesians. It divides the sentence by punctuation and explains the context of this sentence. Please also see the note for 1:1 under Christ Jesus and the note for 1:2 under Lord Jesus Christ as they cover different aspects of this opening sentence.

Paul starts out identifying his office as an apostle to establish his authority so that people will read and consider what he has to say. In addition, he identifies himself as an apostle of Jesus Christ as opposed to some other authority. He wants to make it completely clear where his authority comes from and Who he represents. His intends audience is saved people who are trying to serve their God. They would know that Jesus was 'God in the flesh' who died to pay for their sins. They would know that He was also the promised one of the Old Testament (messiah) who was called Christ in the New Testament. As we saw in the gospels, Jesus was called Christ but did not exercise any of the rights of that office (except the minimum required by Law to prove that He was the Christ) until after he paid the full price for it, including dying and resurrecting. As Peter told us at Pentecost, God made Jesus to be both Lord and Christ, (Acts 2:26) which means that Jesus was not Christ before God hath made that same Jesus, whom ye have crucified, both Lord and Christ, (That is, when He paid the full price at His resurrection.) Marriage is a picture of salvation, according to the Bible, and a Biblically proper husband does not enjoy the rights of marriage until after he pays the price. Jacob and Rachel is the first example (in the Bible) that I can find which shows this principal. Jesus paid the price to be Christ before He started exercising His right to sanctify the saved through the Holy Ghost. He is not just Jesus but Jesus Christ since the resurrection. (look at all of the things that Christ provides for the saved in order to sanctify them. Search the references in the Verses document and you will see that what comes from Christ was not available before we started the New Testament with His resurrection.)

As an apostle (spokesperson) for the God these people knew as Jesus Christ, Paul is going to instruct new believers on how they could obtain the promises that are in Christ. These are all promises that they have access to because they were saved by Jesus, but which they would not be receiving until they implemented the personal sanctification which comes from Christ. Some of these promises they would know about, but not necessarily be receiving and would be wondering why they weren't receiving them. Other promises they might not even know about. Paul wrote this epistle to tell saved people what a lot of the promises are and how to obtain them. Since Jesus Christ is the most commonly understood identifier of God the Son, that saved people recognize, it is the identification that Paul uses to establish his credentials.

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Ephesians 1:5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

Ephesians 1:3-6 is a single sentence which gives us the theme of this epistle. Please see the note for this sentence in the Book Study on Ephesians as it is quite extensive, provides the context of this sentence and provides the division by punctuation. It follows the introductory sentence of 1:1-2. In addition, please see the note on Ephesians 1:3 under Lord Jesus Christ and especially the note on Ephesians 1:3 under Christ. That note lists 77things that this epistle tells us that we have if we are in Christ. This verse is explained several ways within those notes.

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Ephesians 2:20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;

This is part of a single sentence that goes from 2:19through 2:22 and starts out with Now therefore. This sentence provides the conclusion of this chapter. Please see all of the notes in the Book Study on Ephesians for all sentences in chapter 2 in order to understand what this sentence is concluding. In addition, please see the note for 2:21, which explains how Lord is used in this sentence. Finally, please see the note for 2:22 in the Word Study on Spirit which explains how Spirit is used in this sentence.

There is a large note for the sentence that this verse is part of in the Book Study on Ephesians. It explains contextual information which must be understood in order to get the correct doctrine involved in this verse. Basically, the foundation of our salvation (ongoing personal relationship with God) is Jesus Christ and the apostles and prophets. Jesus Christ brought in the New Testament through His roles as Jesus and as Christ. The new Testament only replaced the Religious part of the Mosaic Law. The apostles were used by Jesus Christ to write the New Testament. The prophets were used by Jesus Christ to write all of the Old Testament which was not replaced. One way that believers get messed up in their doctrine (related to this verse) is that they think much of Genesis through Malachi was replaced by the New Testament when that doctrine is Biblically wrong. Please see the note in the Book Study on Ephesians for the details of the correct doctrine involved in this verse and sentence.

Jesus Christ is used in this verse because He brought in New Testament through His roles as Jesus and as Christ.

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Ephesians 3:1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,

While the details are too much to copy here, a simple summary can be given. Paul was a prisoner of Jesus Christ because he preached the Gospel of Your Salvation(Jesus) and he also preached the gospel of Christ. As seen all throughout the Bible, there is a definite doctrinal purpose for the use of each name and combination of names used for the Son of God.

Saved preachers were preaching that you were saved by believing upon Jesus but then you had to have 'Lordship Sanctification' from keeping the Mosaic Law. Because they disagreed so strongly with Paul, but could not produce the results that God produced through Paul, they stirred up people in religious zeal for the Law. The result was the Jerusalem church insisting that Paul go to the Temple where these saved people started a riot which resulted in Paul being arrested and beheaded. It also resulted in God having the Roman army come into Jerusalem and destroy the Temple and kill all of these preachers along with their supporters and the families of all of them. There are a couple of lessons here. 'Good godly Bible believing fundamental preachers' can lead people to religious zeal which eventually destroys everyone. We need to check all of our doctrine against what the Bible literally says and not just believe what someone tells us it says. True Biblical salvation includes the ministry of Christ. A preacher who truly admires and follows the example of Paul will preach the gospel of Christ to saved church members.

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Ephesians 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

While the details are too much to copy here, a simple summary can be given. This verse tells us that God (the Father) created all things by Jesus Christ. Jesus Christ is the Son of God. What we consistently see throughout the Bible is that God the Father decides what is to be done and how it is to be done and God the Son does it. One of the doctrinal errors taught by some religions is that the Son of God is not the Creator. This verse makes that claim an obvious error or lie (depending upon if they will admit to being ignorant of this truth or not).

Aside from the doctrinal error taught by others, the most important doctrine of this verse is the fellowship of the mystery. As explained in the note for 3:1-7, the fellowship of the mystery is That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel. If people would really think about what is involved in being an heir or being of the same body or being a partaker of a promise, it should be obvious that such relationships involve fellowship. But what is our concern in this verse is how that fellowship involves the roles of the Son of God which are called Jesus Christ. In Hebrews 4:14-16 we are reminded of the human nature of Jesus the Son of God and of how we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Part of our fellowship with the Son of God is specifically due to the fact that He became human and can understand us (and our weaknesses) in a way that God the Father can not understand. He can say: 'Been there!! Done that!!'.

Anyone who has tried to help an immature person gain a difficult skill has had to listen to the 'I can't!!' whines. So also does Jesus Christ put up with us while helping us to see the unsearchable riches of Christ that are available to us. As our Creator He knows what we can do and what we can not do. Further, 1Corinthians 10:13 promises us There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

In the third note for this sentence we see that God purposed in Christ Jesus our Lord that we have boldness and access with confidence by the faith of him. The fellowship that we have now is According to the eternal purpose which he (God the Father) purposed in Christ Jesus our Lord. In order to accomplish His eternal purpose, God the Father had God the Son create us and then become human so that He would know everything about us from every way that it is possible to learn something. This complete personal intimate knowledge is the basis of our fellowship and it is why this verse tells us that God created all things by Jesus Christ.

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Christ Jesus

Ephesians 1:1; 2:6, 7, 10, 13; 3:11, 21.

This phrase is used to identify God the Son mainly in places which are 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.

Ephesians 1:1 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:

Ephesians 1:1 and 1:2 form a single sentence separated by a colon, which make the two verses equivalent. Please see the note for this verse in the Book Study on Ephesians. It divides the sentence by punctuation and explains the context of this sentence. ;Please also see the notes on Ephesians 1:1 under Jesus Christ, notes on Ephesians 1:2 under Lord Jesus Christ as they cover different aspects of this opening sentence.

Paul uses Jesus Christ and Christ Jesus both in this verse to show that the wording is deliberate. Paul is an apostle of Jesus Christ because he first preaches salvation that comes through Jesus then teaches spiritual growth that comes through Christ, and we will see that claim in the various verses and notes for this epistle. He is writing to two different groups of people at the church. We can know this by Paul's use of and when he is stating who his letter is addressed to. The first group of people at Ephesus are the saints which are at Ephesus. In the Bible, anyone who is saved is a 'saint' and is expected to act like it. However, some are still too spiritually immature to be consistent and faithful. The second group of people at Ephesus are the faithful in Christ Jesus. They have an ongoing relationship (faithful) that they recognize is maintained by God the Son's role as Christ. They have spiritually matured beyond initial salvation in Jesus. These people are the same type that Paul said he was writing to in Colossi. See the notes for Colossians 1:1-2. Although there are many similarities between Ephesians and Colossians, I believe that the differences can often be attributed to this difference in the audience that Paul notes in the opening of these two letters. As Paul said, he is an apostle of Jesus Christ and, therefore, has a responsibility to teach both groups. We don't see Paul rebuking the unfaithfulness of the immature saint. In fact, he deliberately calls them saints to encourage them to live up to what God wants them to be. As they try to live up to that name, by following Paul's instructions in this letter, they will spiritually mature in Christ and will become the faithful in Christ Jesus. We can know this because of all of the blessings that Paul tells us are in Christ (Please see the notes for verses using Christ in this epistle). These spiritually immature saints will know that they don't have these things. Paul hopes that they will want them and he tells them that they can have them if they get 'in Christ' throughout this epistle. All of Paul's audience in this epistle are saved. However, Paul uses Jesus Christ in this verse as a deliberate contrast to his use of Christ Jesus and this contrast is directly linked to the difference in spiritual maturity of two groups within his audience. One group is faithful and in Christ Jesus while the other group is neither.

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Ephesians 2:6 And hath raised us up together, and made us sit together in Heavenly places in Christ Jesus:

This verse is part of a sentence that goes from 2:4 through 2:7and is divided by punctuation, as well as explained within context, in the note for this sentence within the Book Study on Ephesians. 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 2:1-3and it is divided by punctuation, as well as explained within context, in the note for Ephesians 2:1-3 within the Book Study on Ephesians. 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 1:15through 1:23. Finally, everything from 2:1 through 2:10 is tied together into one thought, as explained in the note for Ephesians 2:1-3 within the Book Study on Ephesians. Therefore, all relater verses and notes need to be considered together in order to get the full explanation of what is being said here.

Please see the note for this sentence within the Book Study on Ephesians. for more detail and for contextual considerations of this verse. Please also see the notes for 2:5 and 2:7 within this study since all of these verses are within the same sentence.

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Ephesians 2:7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

This verse is part of a sentence that goes from 2:4 through 2:7and is divided by punctuation, as well as explained within context, in the note for this sentence within the Book Study on Ephesians. 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 2:1-3and it is divided by punctuation, as well as explained within context, in the note for Ephesians 2:1-3 within the Book Study on Ephesians. 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 1:15through 1:23. Finally, everything from 2:1 through 2:10 is tied together into one thought, as explained in the note for Ephesians 2:1-3 within the Book Study on Ephesians. Therefore, all relater verses and notes need to be considered together in order to get the full explanation of what is being said here.

Within this sentence we see God use Christ Jesus and use Christ. As explained in the note for this sentence within the Book Study on Ephesians, we find doctrinal differences between the use of these two different names, and the use of these differences is deliberate and meant to show the doctrinal differences. Within our current verse, the Bible uses Christ Jesus for what God does for all saved people after our initial profession but that action by God varies from one saved person to another saved person based upon how much they allow Christ to change their life after their initial profession. The action of this phrase is he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. This is what God gets out of saving us. He is going to get evidence of His grace from all saved people. However, God will get more evidence from the lives of people that He changes more. That is why this verse uses Christ Jesus. This verse uses Jesus because God will get evidence of His grace from all saved people. This verse uses Christ because God will get varying amount of evidence of His grace from different saved people. If we refuse to be together with Christ Jesus, then God can't work in us like He wants to and the amount of evidence that God gets from our life will be less than what God would get if we agreed to be together with Christ Jesus. As a result, our position within the Heavenly places will be less that the position of someone who allows Christ to change their life.

Please see the note for this sentence within the Book Study on Ephesians. for more detail and for contextual considerations of this verse. Please also see the notes for 2:5 and 2:6 within this study since all of these verses are within the same sentence.

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Ephesians 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

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.

The doctrinal concepts and meaning of all of these verses are dealt with extensively in the notes mentioned. Please follow the links provided for the full explanation.

In this verse, we are told about a doctrinal item that applies to all saved with the emphasis on the change since profession, which why this verse uses Christ Jesus for the God the Son's title. Simply put, true Biblical salvation includes a personal relationship with Christ Jesus and that personal relationship will produce good works. Any so-called salvation which does not result in good works is not Biblical.

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Ephesians 2:13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

As explained in the note for this sentence (in the Book Study on Ephesians), God made these blessings available to all saved through Christ Jesus. However, many saved people miss out on the blessings because receiving the blessings requires us to spiritually mature in Christ after profession. Thus, the emphasis (for receiving the blessings that are nigh to God), is on spiritual maturity after profession, and Christ Jesus is used instead of Jesus Christ.

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Ephesians 3:11 According to the eternal purpose which he purposed in Christ Jesus our Lord:

This is the first part of a complex sentence that goes from 3:8 through 3:12. It 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. Please see the note of Ephesians 3:8 under Christ Only.

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Ephesians 3:21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

This sentence is divided according to the punctuation in the note for this sentnce within the Book Study on Ephesians. That note also provides the context of this sentence. This sentence completes Chapter 3of Ephesians. As explained in that note, the first three chapters of Ephesians explain God's Plan, known as the gospel of Christ. The last three chapters of Ephesians give us the application of the gospel of Christ to our lives. This sentence tells us that God the Father is to get glory in the church. This glory is to come from saved people (the church) by His acting in the lives of saved people. That is what the gospel of Christ is all about. As we have seen all throughout the Bible and all throughout this study, the Bible uses Christ Jesus for those things that apply to all saved people but which also require spiritual maturity after our initial profession with the emphasis upon the spiritual maturity. That spiritual maturity (and sanctification) is what lets God increase His working in our lives and His receiving glory in the church.

Notice the second phrase of this sentence which says according to the power that worketh in us. When we first get saved we can handle only a little of God's power. It can be argued that Paul could handle more of God's power than any other saved person. In this letter we see Paul explaining to saved people that he ended up as the prisoner of the Lord (3:1; 4:1) because that allowed more of God's power to be in his life. This isn't the way that people think that God's power should work, but it is how God's power works in a person's life. It takes spiritual maturity and sanctification to understand this doctrinal truth. That's also why it takes spiritual maturity and sanctification to increase the amount of power that can be used in a person's life. When our second phrase said according to the power that worketh in us, it let us know that God's power varies from saved person to saved person. We also see that the amount of God's power in a person's life is directly porportional to their personal spiritual maturity and sanctification. That porportional difference is why this verse uses Christ Jesus.

Within the Bible the word by is used to tell us 'how you get from one place to another'. Within our current verse we see that we get from a place where the church needs to give God glory to the church giving what God requires and that being accomplished by Christ Jesus. The Bible uses the phrase by Christ Jesus only in Ephesians 3:21 and in Philippians 4:19 and in 1Peter 5:10. The Bible uses the phrase by Christ only in 2Corinthians 1:5 and in Galatians 2:17. Please see those verses, and their attached notes, for more details and to understand the Biblical doctrinal difference between the use of by Christ Jesus and the use of by Christ.

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Lord Jesus

Ephesians 1:15.

This combination is only used once in this epistle. Please see the note below. Click here for all of the Verses that use Lord Jesus and here for the Summary on the name / role of Lord Jesus.

Ephesians 1:15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,

This verse is in the start of a very complex sentence that goes from 1:15through 1:23. The note for this sentence in the Book Study on Ephesians divides the sentence by punctuation, explains the context and provides an extensive explanation of this sentence. In addition, the note for 1:15 has information on the use of Lord Jesus within this sentence and the note for 1:17 has information on the use of Lord Jesus Christ within this sentence. Within this sentence Paul is using the names/titles of the Son of God to subtly tell these Ephesians that they are missing a lot of blessings which are available only through the ministry of Christ.

Please follow the various links within this note to see a more detailed explanation of these doctrinal differences that many people fail to notice and understand.

Paul is using the names/titles of the Son of God to subtly tell these Ephesians that they are missing a lot of blessings which are available only through the ministry of Christ. In this verse, Paul says after I heard of your faith in the Lord Jesus. In the same sentence but another verse (1:17) Paul says our Lord Jesus Christ. So, Paul is deliberately making the distinction between the two names/titles used to correct these Ephesians. The main message of the letter to the Ephesians is what is available to the believer in Christ. Since they had faith in the Lord Jesus and not in our Lord Jesus Christ, they were missing faith in Christ.

Notice that Paul is talking about faith after profession, not faith to get saved. In Acts 8:14-17 we read about people who believed and were baptized in the name of the Lord Jesus but the Holy Ghost...was fallen upon none of them. There is more than one gospel in the Bible and while I will not go into the differences here (follow the link for details), I will say that this is the first major effort by saved people outside of Jerusalem. At that time, they were preaching the Law (Lord) and that Jesus was their leader to God but that His leadership was in keeping the Law. Thus, they did not have the Holy Ghost and the ministry of Christ in their message of salvation. When the apostles came from Jerusalem, and they corrected the error, the people received the Holy Ghost and were truly saved when they trusted in Christ and not in their own keeping of the Law. Again, in Acts 19:1-7 we read of believers, in Ephesus, who were not saved because they believed unto repentance but not on the ministry of Christ because And they said unto him, We have not so much as heard whether there be any Holy Ghost (Acts 19:2). Since the ministry of Christ works through the Holy Ghost, they could not have received the ministry of Christ without also receiving the Holy Ghost. Notice that in Acts 19:4, Paul preached that they should believe on him which should come after him, that is, on Christ Jesus. However, Acts 19:5 tells us that they were baptized in the name of the Lord Jesus. So they believed on Christ for salvation, but went back to the Law for sanctification and Paul had to follow up with this epistle. The ministry of Christ isn't just for salvation but is mainly for all of the rest of our walk in this life.

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Lord Jesus Christ

Ephesians 1:2; 3, 17; 3:11; 14; 5:20; 6:23, 24..

Seven of these eight verses mention Lord Jesus Christ in relationship to God the Father. Ephesians, in particular, uses the names and order of names (Jesus Christ versus Christ Jesus) to support how we receive certain benefits from our God. With the relationship between God the Father and the use of Lord Jesus Christ in this epistle, Paul is letting us know that God the Father deals with us only through His Son, and that He deals with us through every role of His Son. Click here for all of the Verses that use Lord Jesus Christ and here for the Summary on the name / role of Lord Jesus Christ.

Ephesians 1:2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

Ephesians 1:1 and 1:2 form a single sentence separated by a colon, which make the two verses equivalent. Please see the note for this verse in the Book Study on Ephesians. It divides the sentence by punctuation and explains the context of this sentence. That note is quite extensive and well worth reading. Please also see the notes on 1:1 under Jesus Christ and the note on 1:1 under Christ Jesus as they cover different aspects of this opening sentence.

This verse is equivalent to Ephesians 1:1 because the two are the same sentence and separated by a colon. In 1:1, Paul identified himself as an 'apostle' for God the father and for Jesus Christ, which gives him the authority to speak for God and to make promises that God is bound to keep. When Paul offers grace from God in this verse, he has the authority to do so because of his office that he told them about in the equivalent verse. Jesus warned about false Christ and people who claimed too speak for God but did not have God's authority to do so (Matthew 24:5, 24; Mark 13:6, 22; Luke 21:8). Paul did have the authority from God to speak in His name and that authority, in the equivalent part of the sentence, is what makes this offer of grace valid.

Grace and peace come from all three roles of our God and from the Father. Grace and peace come from the Father because of the Son. Peace comes from the Lord because the legal problem of sin has been removed. Grace comes from our Lord because He put us into His kingdom. He could have just not sent us to Hell and, at the end of our physical life, ended our spiritual life. Instead, he made us part of His kingdom. Peace comes through our savior Jesus when he died and paid the debt for our personal sin. Grace comes from Jesus because He gives us the gospels that show us how to live in the flesh by the power of the Holy Ghost. Grace comes through Christ when He gives us what we need to obey the Law of righteousness in the New Testament. Peace comes through Christ when as we obey and become more Christ-like by that obedience. We not only have the one time grace and peace of initial (immature) salvation at our profession, but we have the ongoing grace and peace of an ongoing personal relationship with our Lord and through Christ.

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Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all Spiritual blessings in Heavenly places in Christ:

Ephesians 1:3-6 is a single sentence which gives us the theme of this epistle. Please see the note for this sentence in the Book Study on Ephesians as it is quite extensive, provides the context of this sentence and provides the division by punctuation. It follows the introductory sentence of 1:1-2. In addition, please see the note on Ephesians 1:3 under Christ. That note lists 77things that this epistle tells us that we have if we are in Christ.

Within this sentence, Paul uses God and Father of our Lord Jesus Christ as a direct reference back to the first sentence where he claimed the authority of an apostle and claimed that his authority came from God our Father, and from the Lord Jesus Christ (1:1-2). In the first sentence Paul claimed the authority to speak for God our Father, and [for] the Lord Jesus Christ and to make promises on their behalf. Here, Paul is providing the theme of what they are giving. That is, blessings to those that are in Christ come from God our Father, and from [each and every role of God the Son as] the Lord Jesus Christ.

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Ephesians 1:17 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:

This verse is in the middle of a very complex sentence that goes from 1:15through 1:23. The note for this sentence in the Book Study on Ephesians divides the sentence by punctuation, explains the context and provides an extensive explanation of this sentence. In addition, the note for 1:15 has information on the use of Lord Jesus within this sentence and the note for 1:17 has information on the use of Lord Jesus Christ within this sentence. Within this sentence Paul is using the names/titles of the Son of God to subtly tell these Ephesians that they are missing a lot of blessings which are available only through the ministry of Christ.

Please follow the various links within this note to see a more detailed explanation of these doctrinal differences that many people fail to notice and understand.

In this epistle Paul lets us know that God the Father only deals with us only through His Son, and that He deals with us through every role of His Son. These Ephesians understood the ministry of Jesus and they were submitted to the ministry of the Son of God as Lord but did not understand the ministry of Christ. In particular, within this same sentence, Paul told them that God the Son's role as Christ was just as elevated and just as powerful as His role as Lord. Therefore, they were not going to a lesser role by going to Christ. In particular, as I point out in the note for 1:20, the major difference between Lord and Christ is that the Lord can NOT be personal or have any 'respect of persons' while Christ provides all of the position and power in a personal way.

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Ephesians 3:11 According to the eternal purpose which he purposed in Christ Jesus our Lord:

The exact phrase of Christ Jesus our Lord only occurs 5times in the Bible. It would be a worth-while exercise to look at each of these occurrences, but be sure to consider the context of each. The following links to notes within this Study should Help. The other occurrences are in: Romans 8:39; 1Corinthians 15:31; 1Timothy 1:12 and 2Timothy 1:2.

This verse is part of a sentence that goes from 3:8 through 3:12. It is divided by punctuation and has an extensive note explaining the context in the note for this sentence in the Book Study on Ephesians. In addition, that note explains the doctrine involved in this sentence and why Paul uses different names for the Son of God in different places in this sentence. Further, it gives references to other verses and notes, such as the Biblical explanation of why God purposed in Christ Jesus our Lord that He would provide our fellowship and that he would provide the unsearchable riches of Christ and that he would provide the proof of the manifold wisdom of God to the principalities and powers in Heavenly places. Please see that note for further details as the explanation for why Paul used this name in this verse is too large to copy. Please also see the notes for 3:8 and for 3:9 as they are in the same sentence.

While the details are too much to copy here, a simple summary can be given. This verse tells us that God's eternal purpose is in Christ Jesus our Lord. This choice of titles and the exact order of them is deliberate and only occurs 5times in out Bible. They are:

Romans 8:39 tells us that the love of God...is in Christ Jesus our Lord.
1Corinthians 15:31 tells us that Paul says in Christ Jesus our Lord, I die daily.
Our current verse tells us that God's eternal purpose (is) in Christ Jesus our Lord.
1Timothy 1:12 tells us that Christ Jesus our Lord, who hath enabled me (Paul), for that he counted me faithful, putting me into the ministry.
2Timothy 1:2 tells us that God the Father and Christ Jesus our Lord provided the blessings that Timothy would receive for obeying the instructions of that epistle.

While is not immediately obvious on the surface of these verses, what the context does teach, in every case, is that God creates certain laws (Lord) which apply to all saved (Jesus) and that he gives special blessings to those saved people who obey these commands and He makes the blessings proportional to the level of obedience the personal commandments on how to implement these laws which come through Christ. Yes, that is a complex sentence which takes some thinking to figure out. This is the same reasoning that Jesus gave for why He spoke in parables (Matthew 13:10-16). Those people who want a 'quick and simple answer' will not understand the parable. Neither will they truly understand what comes from Christ Jesus our Lord even though they will insist that they understand in both cases. The people who will understand are those saved people who allow Christ Jesus to bring spiritual maturity into their lives as they suffer in this flesh so that our Lord can accomplish His purpose. They do this because our Lord commands it but also because our Lord rewards obedience. Further, our Lord is 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). Therefore, the rewards are proportional to the amount of obedience that each person does and not to who they are or to what position they had. While I could explain more, I am convinced that further explanation will not result in further understanding because understanding of this spiritual truth only comes from God as we obey the personal commands which we receive from Christ Jesus our Lord.

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Ephesians 3:14 For this cause I bow my knees unto the Father of our Lord Jesus Christ,

This verse is part of a sentence that goes from 3:14 through 3:19. It is divided by punctuation and has an extensive note explaining the context in the note for this sentence in the Book Study on Ephesians. In addition, that note explains the doctrine involved in this sentence. Further, it gives references to other verses and notes, which help us to understand the Steps found in this sentence which are the first steps in giving the gospel of Christ to a saved person. The gospel of Christ is given so that a saved person can come to know the love of Christ in the personal way that God planned. However, that starts with acknowledging the absolute authority of the Father of our Lord Jesus Christ in the type of worship involved when we bow (our) knees. Please see that note for further details as the explanation for why Paul used this name in this verse is too large to copy. Please also see the notes for 3:17 and for 3:19 (in this Study) and for 3:16 in the Word Study on Spirit, since these verses are in the same sentence as our current verse.

While the details are too much to copy here, what follows is just the first paragraph of that note as it relates to this verse. This paragraph provides a summary without going into all of the detail that is available if the reader follows the link provided.

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). For things 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).

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Ephesians 5:20 giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

5:17 says Wherefore be ye not unwise, but understanding what the will of the Lord is." Then Paul goes on to give specific instruction as to how we are to show that we are wise in the single sentence of 5:18-21. Within this sentence, Paul instructs us to give thanks to the Father through our Lord Jesus Christ. We need to respect the fact that we are approaching God in His throne room and need to follow proper channels. We have NO right to approach God the Father outside of the right that is provided by our Lord Jesus Christ. People have gotten sloppy and disrespectful of God and our position in respect to God in the modern age. We are talking about the God who brought plagues of Egypt and then terrified the Jews at Mount Sinai. We are talking about the God who cut off Saul and his family from being king because of disrespect. We are talking about the God who required the high priest to wear a rope around his ankle when he went into the 'holy of holies' in case God killed the high priest because of an offence. We can approach God the Father only because of what God the Son has done for us in each and every one of His roles as Lord Jesus Christ.

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Ephesians 6:23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.

Notice that Paul says that God offers Peace be to the brethren, not Peace be to everyone or even Peace be to all saved. We have seen in this epistle where God makes a difference between those who are saved and not in Christ and those who are saved and in Christ. In Matthew 12:50 Jesus said For whosoever shall do the will of my Father which is in Heaven, the same is my brother, and sister, and mother. Notice that Jesus limited the brethren to whosoever shall do the will of my Father. That is anyone who is saved and in Christ because the difference between those who are saved and not in Christ and those who are saved and in Christ is obedience to do the will of my Father. People read verses like this and end up doubting their Bible because they assume that it applies to them but they don't have peace with God. Paul is closing an epistle that has lots of instructions that people don't want to obey. He closes with an offer from God for the greatest benefit of obedience (peace with God) but limits it to those who meet God's qualifications to be the brethren.

Next, Paul adds love with faith. Lots of people preach all kinds of garbage about 'God is love' and, therefore, God loves everyone. That isn't what this phrase here says. This phrase limits the love from God to that which is with faith. Certainly it takes faith to obey the commands of this epistle. However, we have seen faith used in this epistle is more that what most people think of when they read the word faith.

In 3:12 we read about the faith of Christ Jesus our Lord, which is not our faith (please see the note for 3:11). Since this phrase doesn't qualify whose faith this is, we should assume that all faith mentioned in this epistle applies. In this case, the message is that God used Paul to tell the brethren that they are receiving His love with His faith (that we will let Christ change our lives).
We also read of the Ephesians faith in the Lord Jesus, which prompted this epistle to tell them that they also needed faith in Christ (please see the note for 1:15).
Next we read of saving faith in 2:8-10 and, as we have seen in the notes for this epistle, true saving faith is not just the faith for 2:8-9 (initial profession) but also includes the faith for 2:10 (ongoing relationship).
3:17 tells us that Christ may dwell in your hearts by faith and we have seen that is both the faith of God that Christ will change our lives and our faith that responds to the prompting from Christ.
4:5 and 4:13 tell us about one faith which is the faith that the church is to have in common and is different than our personal faith.
6:16 tells us to take the shield of faith, which is obviously something that we can pick up and set down. Therefore, it is different than all of the other types of faith found in this epistle and yet is one of the more important types of faith for God to add to His children's saving faith.
The final mention of faith in this epistle is this verse, which really encompasses all of the other types found in this epistle.

When we consider the qualifiers on peace and love found in this verse, I hope the reader can understand why Paul says that they come from God the Father and God the Son through each and every one of His roles as the Lord Jesus Christ.

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Ephesians 6:24 Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.

This sentence is part of Paul's closing remarks and while we could just say that they are Paul's standard closing remarks, there are reasons for Paul choosing these closing remarks and God doesn't put anything into His Word without reason. As we saw with the prior sentence, these closing remarks are important. There we saw that God offered peace and love, but put qualifiers on who He offered them to. This implied that people who did not meet God's qualifiers did not receive peace and love from Him. This is consistent with what we have seen in this epistle which tells us what God gives to those who are in Christ and denies to those who are not in Christ. In this final sentence, God offers Grace, but limits it to them that love our Lord Jesus Christ. As we have seen consistently throughout the Bible, this combination of names means 'each and every role of the Son of God'. We saw in the beginning of this epistle that the Ephesians had faith in Lord Jesus but were missing a lot because they did not have faith in Christ. So also is that limit applied to God's offer of grace in this sentence. Lots of people love Jesus and many of those love Christ, but many of those have trouble loving the Son of God as Lord because as Lord He demands obedience (John 14:15) and punished disobedience. However, in John 14:23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. If we want grace from the Father and from our Lord Jesus Christ, we need to love and obey each and every role of the Son of God in sincerity.

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Son

Ephesians 4:13.

Please see the note below. Click here for all of the Verses that use Son and here for the Summary on the name / role of Son.

Ephesians 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

This is part of a complex sentence that goes from 4:11 through 4:16 and tells us how everything and everyone are supposed to do the part assigned to them by God so that everyone in the church may grow up into him [Christ] in all things. Please see the note on 4:12 under Christ for details on this sentence.

Within this complex sentence we are told that each of us (Till we all come) must CONTINUE TO spiritually mature in three areas until we reach the measure of the stature of the fulness of Christ. Since it is impossible for us to reach this measure, we must continue to try and spiritually in each of these areas for our entire life. They are:

the unity of the faith
the knowledge of the Son of God
unto a perfect man

A perfect man, in the Bible, is a fully mature man as measured against the stature of the fulness of Christ. So it is not just my saying that we have to continue to try to mature spiritually but this verse tells us that this is a commandment of God. In addition, this verse tells us that we are to seek the unity of the faith. One preacher said that if you have 500 different preachers you have 500 different opinions of what the Bible says. This is a fairly accurate assessment, even though it is not the unity of the faith. While there are many applications of the truth in the Bible, there is only one interpretation that is correct. Unfortunately, many people believe that there are thousands of interpretations. The truth is that God said what He meant and meant what He said. If I give 'my interpretation' of what God said, I am teaching doctrinal error and will personally answer to the Son of God for teaching doctrinal error to His children. The only correct interpretation is what God actually said and we find that truth by applying the rules of grammar to the Bible. The rules of grammar can not vary from person to person or written documents would not convey ideas from one person to another. It would be like one person writing Chinese and another reading English. In addition, the Bible teaches us about the person Who is the Son of God but religion insists that the Person doesn't matter and that the only thing which does matter is their 'knowledge about Him'. Think about a mother and a wife discussing a man in front of him as if he isn't there. There is only one man but different relationships and different points of view based upon those relationships. While they are slicing and dicing him and arguing who has the right knowledge about him, he is likely to walk away that leave them arguing about who has the correct relationship when they both really have no relationship any longer (at least temporarily). The start of this sentence tells us And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints. God gave these different positions to different men because none of us are able to comprehend all that there is about the Son of God. Based upon the role that God gave each of us, we can understand part of what there is to know about the Son of God. We are then to pass that knowledge to the rest of the church while accepting that we only have a partial picture and the complete picture that God wants us to have is only possible if we combine the many partial pictures. We can not have all of the knowledge of the Son of God that God wants us to have until we accept that God is only going to give us some of that knowledge by first passing it through someone else. In addition, in order to control our personal pride which will interfere with God using us, God will deliberately use people that we think are less than we are to teach us.

There is a difference between knowledge of the Son of God and 'knowledge about the Son of God' that comes from religious men. Consider 1Corinthians and the divisions (Test of Spiritual Maturity) among the people because of them following different religious leaders. Anytime that you have those types of divisions, you have many immature people who keep switching sides for a variety of reasons. These are the people who are tossed to and fro. However, as they gain knowledge of the Son of God, they stop falling for the 'good arguments' that go against what Christ is teaching them. For example, many people fall for 'get rich quick' schemes or even 'investments' that promise 'great' returns. And these things usually work, at first. People worry about the volatility, at first. But as they get used to it, they take less care and don't tend to realize cumulative losses. Meanwhile, the person who learns from Christ learns to seek the less showy but consistent investment. Although it appears to pay less, in the long run it returns a greater reward. Unfortunately, many people never learn this truth and those who do learn it have to get 'burned' one or more times before they remember the lesson the next time that they are tempted.

This truth applies to many areas of life besides investments. When God teaches doctrine (Isaiah 28), He puts precept upon precept before line upon line. A precept is a general rule that never changes no matter what the circumstances, such as 'God never changes' (Malachi 3:6; Hebrews 13:8). So when someone claims that one part of the Bible disagrees with another, I know that the error is theirs because God would have to change in order for the Bible to say things in one place within the Bible that conflicted with what it says in a different place within the Bible.

Returning to our verse, we see that this knowledge of the Son of God keeps us from falling for some great sounding error from a 'great man of God'. Knowing the precepts that are part of the knowledge of the Son of God keeps the child of God from being tossed to and fro but that knowledge has to come directly from the Son of God because only the Son of God will never stumble. A true 'man of God' guides people to develop their personal relationship with the Son of God so that the people are basing everything upon that personal relationship and not on the 'man of God'.

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Verses within this Study.

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