Chrysostom’s Homily on Ephesians 2:1-10

July 6, 2009 By admin Leave a Comment

“And you did He quicken, when ye were dead through your trespasses and sins, wherein aforetime ye walked, according to the course of this world, according to the prince of the power of the air, of the spirit that now worketh in the sons of disobedience; among whom we also all once lived, in the lusts of our flesh, doing the desires of the flesh, and of the mind; and were by nature children of wrath even as the rest.”

There is, we know, a corporal, and there is also a spiritual, dying. Of the first it is no crime to partake, nor is there any peril in it, inasmuch as there is no blame attached to it, for it is a matter of nature, not of deliberate choice. It had its origin in the transgression of the first-created man, and thenceforward in its issue it passed into a nature, and, at all events, will quickly be brought to a termination; whereas this spiritual dying, being a matter of deliberate choice, has criminality, and has no termination. Observe then how Paul, having already shown how exceedingly great a thing it is, in so much that to heal a deadened soul is a far greater thing than to raise the dead, so now again lays it down in all its real greatness.

“And you,” saith he “when ye were dead through your trespasses and sins, wherein aforetime ye walked according to the course of this world, according to the prince of the power of the air, of the spirit that now worketh in the sons of disobedience.” You observe the gentleness of Paul, and how on all occasions he encourages the hearer, not bearing too hard upon him. For whereas he had said, Ye have arrived at the very last degree of wickedness, (for such is the meaning of becoming dead,) that he may not excessively distress them, (because men are put to shame when their former misdeeds are brought forward, cancelled though they be, and no longer attended with danger,) he gives them, as it were, an accomplice, that it may not be supposed that the work is all their own, and that accomplice a powerful one. And who then is this? The Devil. He does much the same also in the Epistle to the Corinthians, where, after saying, “Be not deceived, neither fornicators, nor idolaters,” (1 Cor. vi. 9.) and after enumerating all the other vices, and adding in conclusion, “shall inherit the kingdom of God;” he then adds, “and such were some of you;” he does not say absolutely, “ye were,” but “some of you were,” that is, thus in some sort were ye. Here the heretics attack us. They tell us that these expressions (“prince of all the power of the air,” etc.) are used with reference to God, and letting loose their unbridled tongue, they fit these things to God, which belong to the Devil alone. How then are we to put them to silence? By the very words they themselves use; for, if He is righteous, as they themselves allow, and yet hath done these things, this is no longer the act of a righteous being, but rather of a being most unrighteous and corrupted; and corrupted God cannot possibly be.

Further, why does he call the Devil “the prince” of the world? Because nearly the whole human race has surrendered itself to him and all are willingly and of deliberate choice his slaves. And to Christ, though He promises unnumbered blessings, not any one so much as gives any heed; whilst to the Devil, though promising nothing of the sort, but sending them on to hell, all yield themselves. His kingdom then is in this world, and he has, with few exceptions, more subjects and more obedient subjects than God, in consequence of our indolence.

“According to the power,” saith he, “of the air, of the spirit.”

Here again he means, that Satan occupies the space under Heaven, and that the incorporeal powers are spirits of the air, under his operation. For that his kingdom is of this age, i.e., will cease with the present age, hear what he says at the end of the Epistle; “Our wrestling is not against flesh and blood, but against the principalities, against powers, against the world rulers of this darkness;” (Eph. vi. 12.) where, lest when you hear of world-rulers you should therefore say that the Devil is uncreated, he elsewhere (Gal. i. 4.) calls a perverse time, “an evil world,” not of the creatures. For he seems to me, having had dominion beneath the sky, not to have fallen from his dominion, even after his transgression.

“That now worketh,” he says, “in the sons of disobedience.”

You observe that it is not by force, nor by compulsion, but by persuasion, he wins us over; “disobedience” or “untractableness” is his word, as though one were to say, by guile and persuasion he draws all his votaries to himself. And not only does he give them a word of encouragement by telling them they have an associate, but also by ranking himself with them, for he says,

“Among whom we also all once lived.”

“All,” because he cannot say that any one is excepted.

“In the lusts of our flesh, doing the desires of the flesh, and of the mind, and were by nature children of wrath, even as the rest.”

That is, having no spiritual affections. Yet, lest he should slander the flesh, or lest it should be supposed that the transgression was not great, observe how he guards the matter,

“Doing,” he says, “the desires of the flesh and of the mind.”

That is, the pleasurable passions. We provoked God to anger, he saith, we provoked Him to wrath, we were wrath, and nothing else. For as he who is a child of man is by nature man, so also were we children of wrath even as others; i.e., no one was free, but we all did things worthy of wrath.

Ver. 4. “But God, being rich in mercy.”

Not merely merciful, but rich in mercy; as it is said also in another place; “In the multitude of thy mercies.” (Ps. lxix. 17.) And again, “Have mercy upon me, according to the multitude of thy tender mercies.” (Ps. li. 1.)

Ver. 4. “For His great love, wherewith He loved us.”

Why did He love us? For these things are not deserving of love, but of the sorest wrath, and punishment. And thus it was of great mercy.

Ver. 5. “Even when we were dead through our trespasses He quickened us together with Christ.”

Again is Christ introduced, and it is a matter well worthy of our belief, because if the Firstfruits live, so do we also. He hath quickened both Him, and us. Seest thou that all this is said of Christ incarnate? Beholdest thou “the exceeding greatness of His power to us-ward who believe?” (Eph. i. 19.) Them that were dead, them that were children of wrath, them hath he quickened. Beholdest thou “the hope of his calling?”

Ver. 6. “He raised us up with Him and made us sit with Him.”

Beholdest thou the glory of His inheritance? That “He hath raised us up together,” is plain. But that He “hath made us sit with Him in the heavenly places in Christ Jesus,” how does this hold? It holds as truly, as that He hath raised us together. For as yet no one is actually raised, excepting that inasmuch as as the Head hath risen, we also are raised, just as in the history, when Jacob did obeisance, his wife also did obeisance to Joseph. (Gen. xxxvii. 9, 10.) And so in the same way “hath He also made us to sit with Him.” For since the Head sitteth, the body sitteth also with it, and therefore he adds “in Christ Jesus.” Or again, if it means, not this, it means that by the laver of Baptism He hath “raised us up with Him.” How then in that case hath He made “us to sit with Him?” Because, saith he, “if we suffer we shall also reign with Him,” (2 Tim. ii. 12.) if we be dead with Him we shall also live with Him. Truly there is need of the Spirit and of revelation, in order to understand the depth of these mysteries. And then that ye may have no distrust about the matter, observe what he adds further.

Ver. 7. “That in the ages to come, He might show the exceeding riches of His grace, in kindness towards us, in Christ Jesus.”

Whereas he had been speaking of the things which concerned Christ, and these might be nothing to us, (for what, it might be said, is it to us, that He rose) therefore he shows that they do moreover extend to us, inasmuch as He is made one with us. Only that our concern in the matter he states separately. “Us,” saith he, “who were dead through our trespasses He raised up with Him, and made us sit with Him.” Wherefore, as I was saying, be not unbelieving, take the demonstration he adduces both from former things, and from His Headship, and also from His desire to show forth His goodness. For how will He show it, unless this come to pass? And He will show it in the ages to come. What? that the blessings are both great, and more certain than any other. For now the things which are said may to the unbelievers seem to be foolishness; but then all shall know them. Wouldest thou understand too, how He hath made us sit together with Him? Hear what Christ Himself saith to the disciples, “Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” (Matt. xix. 28.) And again, “But to sit on My right hand and on My left hand is not Mine to give, but it is for them for whom it hath been prepared of My Father.” (Matt. xx. 23.) So that it hath been prepared. And well saith he, “in kindness towards us in Christ Jesus,” for to sit on His right hand is honor above all honor, it is that beyond which there is none other. This then he saith, that even we shall sit there. Truly this is surpassing riches, truly surpassing is the greatness of His power, to make us sit down with Christ, Yea, hadst thou ten thousand souls, wouldest thou not lose them for His sake? Yea, hadst thou to enter the flames, oughtest thou not readily to endure it? And He Himself too saith again, “Where I am, there shall also My servant be.” (John. xii. 26.) Why surely had ye to be cut to pieces every day, ought ye not, for the sake of these promises cheerfully to embrace it? Think, where He sitteth? above all principality and power. And with whom it is that thou sittest? With Him. And who thou art? One dead, by nature a child of wrath. And what good hast thou done? None. Truly now it is high time to exclaim, “Oh the depth of the riches both of the wisdom and the knowledge of God!” (Rom. xi. 33.)

Ver. 8. “For by grace,” saith he “have ye been saved.”

In order then that the greatness of the benefits bestowed may not raise thee too high, observe how he brings thee down: “by grace ye have been saved,” saith he,

“Through faith;”

Then, that, on the other hand, our free-will be not impaired, he adds also our part in the work, and yet again cancels it, and adds,

“And that not of ourselves.”

Neither is faith, he means, “of ourselves.” Because had He not come, had He not called us, how had we been able to believe? for “how,” saith he, “shall they believe, unless they hear?” (Rom. x. 14.) So that the work of faith itself is not our own.

“It is the gift,” said he, “of God,” it is “not of works.”

Was faith then, you will say, enough to save us? No; but God, saith he, hath required this, lest He should save us, barren and without work at all. His expression is, that faith saveth, but it is because God so willeth, that faith saveth. Since, how, tell me, doth faith save, without works? This itself is the gift of God.

Ver. 9. “That no man should glory.”

That he may excite in us proper feeling touching this gift of grace. “What then?” saith a man, “Hath He Himself hindered our being justified by works?” By no means. But no one, he saith, is justified by works, in order that the grace and loving-kindness of God may be shown. He did not reject us as having works, but as abandoned of works He hath saved us by grace; so that no man henceforth may have whereof to boast. And then, lest when thou hearest that the whole work is accomplished not of works but by faith, thou shouldest become idle, observe how he continues,

Ver. 10. “For we are His workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them.”

Observe the words he uses. He here alludes to the regeneration, which is in reality a second creation. We have been brought from non-existence into being. As to what we were before, that is, the old man, we are dead. What we are now become, before, we were not. Truly then is this work a creation, yea, and more noble than the first; for from that one, we have our being; but from this last, we have, over and above, our well being.

“For good works, which God afore prepared that we should walk in them.”

Not merely that we should begin, but that we should walk in them, for we need a virtue which shall last throughout, and be extended on to our dying day. If we had to travel a road leading to a royal city, and then when we had passed over the greater part of it, were to flag and sit down near the very close, it were of no use to us. This is the hope of our calling; for “for good works” he says. Otherwise it would profit us nothing.

Moral. Thus here he rejoices not that we should work one work, but all; for, as we have five senses, and ought to make use of all in their proper season, so ought we also the several virtues. Now were a man to be temperate and yet unmerciful, or were he to be merciful and yet grasping, or were he to abstain indeed from other people’s goods, and yet not bestow his own, it would be all in vain. For a single virtue alone is not enough to present us with boldness before the judgment-seat of Christ; no, we require it to be great, and various, and universal, and entire. Hear what Christ saith to the disciples, “Go, ye and make disciples of all the nations,—teaching them to observe all things whatsoever I commanded you.” (Matt. xxviii. 19.) And again, “Whosoever shall break one of these least commandments, shall be called least in the kingdom of Heaven,” (Matt. v. 19.) that is, in the resurrection; nay, he shall not enter into the kingdom; for He is wont to call the time also of the resurrection, the kingdom. “If he break one,” saith He, “he shall be called least,” so that we have need of all. And observe how it is not possible to enter without works of mercy; but if even this alone be wanting, we shall depart into the fire. For, saith He, “Depart, ye cursed, into the eternal fire, which is prepared for the Devil and his angels.” Why and wherefore? “For I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink.” (Matt. xxv. 42.) Beholdest thou, how without any other charge laid against them, for this one alone they perished. And for this reason alone too were the virgins also excluded from the bride-chamber, though sobriety surely they did possess. As the Apostle saith “and the sanctification, without which no man shall see the Lord.” (Heb. xii. 14.) Consider then, that without sobriety, it is impossible to see the Lord; yet it does not necessarily follow that with sobriety it is possible to see Him, because often-times something else stands in the way. Again, if we do all things ever so rightly, and yet do our neighbor no service, neither in that case shall we enter into the kingdom. Whence is this evident? From the parable of the servants entrusted with the talents. For, in that instance, the man’s virtue was in every point unimpaired, and there had been nothing lacking, but forasmuch as he was slothful in his business, he was rightly cast out. Nay, it is possible, even by railing only, to fall into Hell. “For whosoever” saith Christ, “shall say to his brother, Thou fool, shall be in danger of the hell of fire.” (Matt. v. 22.) And if a man be ever so right in all things, and yet be injurious, he shall not enter.

And let no one impute cruelty to God, in that he excludes those who fail in this matter, from the kingdom of Heaven. For even with men, if any one do any thing whatsoever contrary to the law, he is banished from the king’s presence. And if he transgresses so much as one of the established laws, if he lays a false accusation against another, he forfeits his office. And if he commits adultery, and is detected, he is disgraced, and even though he have done ten thousand right acts, he is undone; and if he commits murder, and is convicted, this again is enough to destroy him. Now if the laws of men are so carefully guarded, how much more should those of God be. “But He is good,” a man says. How long are we to be uttering this foolish talk? foolish, I say, not because He is not good, but in that we keep thinking that His goodness will be available to us for these purposes, though I have again and again used ten thousand arguments on this subject. Listen to the Scripture, which saith, “Say not, His mercy is great, He will be pacified for the multitude of my sins.” (Ecclus. v. 6.) He does not forbid us to say, “His mercy is great.” This is not what He enjoins; rather he would have us constantly say it, and with this object Paul raises all sorts of arguments, but his object is what follows. Do not, he means, admire the loving-kindness of God with this view, with a view to sinning, and saying, “His mercy will be pacified for the multitude of my sins.” For it is with this object that I too discourse so much concerning His goodness, not that we may presume upon it, and do any thing we choose, because in that way this goodness will be to the prejudice of our salvation; but that we may not despair in our sins, but may repent. For “the goodness of God leadeth thee to repentance,” (Rom. ii. 4.) not to greater wickedness. And if thou become depraved, because of His goodness, thou art rather belying Him before men. I see many persons thus impugning the long-suffering of God; so that if thou use it not aright, thou shalt pay the penalty. Is God a God of loving-kindness? Yes, but He is also a righteous Judge. Is He one who maketh allowance for sins? True, yet rendereth He to every man according to his works. Doth He pass by iniquity and blot out transgressions? True, yet maketh He inquisition also. How then is it, that these things are not contradictions? Contradictions they are not, if we distinguish them by their times. He doeth away iniquity here, both by the laver of Baptism, and by penitence. There He maketh inquisition of what we have done by fire and torment. “If then,” some man may say, “I am cast out, and forfeit the kingdom, whether I have wrought ten thousand evil deeds or only one, wherefore may I not do all sorts of evil deeds?” This is the argument of an ungrateful servant; still nevertheless, we will proceed to solve even this. Never do that which is evil in order to do thyself good; for we shall, all alike fall short of the kingdom, yet in Hell we shall not all undergo the same punishment, but one a severer, another a milder one. For now, if thou and another have “despised God’s goodness,” (Rom. ii. 4.) the one in many instances, and the other in a few, ye will alike forfeit the kingdom. But if ye have not alike despised Him, but the one in a greater, the other in a less degree, in Hell ye shall feel the difference.

Now then, why, it may be said, doth He threaten them who have not done works of mercy, that they shall depart into the fire, and not simply into the fire, but into that which is “prepared for the devil and his angels?” (Matt. xxv. 41.) Why and wherefore is this? Because nothing so provokes God to wrath. He puts this before all terrible things; for if it is our duty to love our enemies, of what punishment shall not he be worthy, who turns away even from them that love him, and is in this respect worse than the heathen? So that in this case the greatness of the sin will make such an one go away with the devil. Woe to him, it is said, who doeth not alms; and if this was the case under the Old Covenant, much more is it under the New. If, where the getting of wealth was allowed, and the enjoyment of it, and the care of it, there was such provision made for the succoring the poor, how much more in that Dispensation, where we are commanded to surrender all we have? For what did not they of old do? They gave tithes, and tithes again upon tithes for orphans, widows, and strangers; whereas some one was saying to me in astonishment at another, “Why, such an one gives tithes.” What a load of disgrace does this expression imply, since what was not a matter of wonder with the Jews has come to be so in the case of the Christians? If there was danger then in omitting tithes, think how great it must be now.

Again, drunkenness shall not inherit the kingdom. Yet what is the language of most people? “Well, if both I and he are in the same case, that is no little comfort.” What then? First of all, that thou and he shall not reap the same punishment; but were it otherwise, neither is that any comfort. Fellowship in sufferings has comfort in it, when the miseries have any proportion in them; but when they exceed all proportion, and carry us beyond ourselves, no longer do they allow of our receiving any comfort at all. For tell the man that is being tortured, and has entered into the flames, that such an one is undergoing the same, still he will not feel the comfort. Did not all the Israelites perish together? What manner of comfort did that afford them? Rather, did not this very thing distress them? And this was why they kept saying, We are lost, we are perished, we are wasted away. What manner of comfort then is there here? In vain do we comfort ourselves with such hopes as these. There is but one only comfort, to avoid falling into that unquenchable fire; but it is not possible for one who has fallen into it to find comfort, where there is the gnashing of teeth, where there is the weeping, where is the worm that dieth not, and the fire that is not quenched. For shalt thou conceive any comfort at all, tell me, when thou art in so great tribulation and distress? Wilt thou then be any longer thyself? Let us not, I pray and entreat you, let us not vainly deceive ourselves and comfort ourselves with arguments like these; no, let us practise those virtues, which shall avail to save us. The object before us is to sit together with Christ, and art thou trifling about such matters as these? Why, were there no other sin at all, how great punishment ought we not to suffer for these very speeches themselves, because we are so insensate, so wretched, and so indolent, as, even with so vast a privilege before us, to talk thus? Oh! how much shalt thou have to lament, when thou shalt then consider them that have done good! When thou shalt behold slaves and base-born who have labored but a little here, there made partakers of the royal throne, will not these things be worse to thee than torment? For if even now, when thou seest any in high reputation, though thou art suffering no evil, thou regardest this as worse than any punishment, and by this alone art consumed, and bemoanest thyself, and weepest, and judgest it to be as bad as ten thousand deaths; what shalt thou suffer then? Why, even were there no hell at all, the very thought of the kingdom, were it not enough to destroy and consume thee? And that such will be the case, we have enough in our own experience of things to teach us. Let us not then vainly flatter our own souls with speeches like these; no, let us take heed, let us have a regard for our own salvation, let us make virtue our care, let us rouse ourselves to the practice of good works, that we may be counted worthy to attain to this exceeding glory, in Jesus Christ our Lord with whom to the Father, together with the Holy Spirit be glory, might, honor, now and ever, and for ages of ages. Amen.

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Why We Need a Savior: Captive to an Alien Power, by Nature Children of Wrath

December 20, 2008 By admin Leave a Comment

by John Piper – Listen

Ephesians 2:1-3

1) And you he made alive, when you were dead in the trespasses and sins 2) in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience. 3) Among these we all once lived in the passions of our flesh, following the desires of body and mind, and we were by nature children of wrath, like the rest of mankind.

“You shall call his name Jesus, for he will save his people from their sins.”—Matthew 1:21

We are talking in these Advent sermons about our need for a Savior. There are three reasons mentioned in Ephesians 2:1–3. We need a Savior according to verse 1 because we are dead in sin. We need a Savior according to verse 2 because we are captive to an alien power. And we need a Savior according to verse 3 because we are children of wrath.

If it helps your memory, we could say there are three “S’s”:

  1. we were sick unto death with sin;
  2. we were sabotaged by Satan;
  3. and we were sentenced to hell.

Therefore we were in desperate need of a great Savior.

Hearing What You Won’t Hear Anywhere Else

The first thing I want to stress today is that these three things are not what you will find out about yourself in the newspaper or TIME or NEWSWEEK. They are not part of our cultural assumptions about mankind. Virtually no one, outside a fairly small group of evangelicals, seriously believes

  1. that without a Savior all people are dead in sin and incapable of any spiritual good; and
  2. that without a Savior all people are captured and blinded by an evil, supernatural person named Satan; and
  3. that without a Savior all people are under the wrath of God and sentenced to eternal torment in hell.

There are two fundamental reasons why these things are not believed:

  1. because they are unflattering to human nature, and
  2. because they have to be learned from God not man.

Starting with the Word of God

If there is going to be any salvation at all, there must be a divine revelation. God must reveal these things to us or we perish. We can’t find them out from television or radio or medicine or psychology or art. We learn the truth about ourselves from the Word of God. And once our eyes are opened to the truth that God reveals, then we can see confirmations of it in virtually all the sciences and arts.

Santa Claus and Religion

But if we don’t start with God’s interpretation of who we are, we will be like blind people who go on developing elaborate theories to prove that there really is no such thing as vision, and that color and light and perspective are the inventions pious imaginations projecting onto reality their own dissatisfaction with the dark. “Religion is the opiate of the people.”

That statement is not simply classic Marxism. It is classic American materialism. The difference is that American materialism doesn’t outlaw religion; it imitates it and then uses it. That is the real meaning of Santa Claus.

The true meaning of Christmas—that God sent his Son into the world to save us from our evil hearts of sin (Matthew 1:21), and to destroy the works of the devil in our habits and homes and schools and workplaces (1 John 3:8), and to rescue us from the wrath to come (1 Thessalonians 1:10)—that meaning of Christmas is unacceptable to the spirit of this world. But the impact of the truth of the incarnation is so undeniable after 2,000 years of influence, that the god of this world behind American materialism cannot oppose it outright, but simply imitates it with Santa Claus and a hundred other trappings in order to direct the religious impulses of the masses into economically profitable channels.

The Way Out of Cultural Slavery

The only way out of this cultural slavery is to listen to the witness of God about ourselves. Not the witness of John Piper, or the editorial page, or the evening news, or the Atlantic Monthly. God has spoken. His word is preserved for us in the Bible. If you let this book interpret your condition, to be sure, you will be an alien and an exile in this fallen age. But that is a small price to pay to be in step with God. I urge you to consider seriously today the truth of Ephesians 2:2—that without a Savior we are captive to an alien prince; and the truth of Ephesians 2:3—that without a Savior we are children of wrath.

Captive to an Alien Prince: Three Explanations

Let’s look first at verse 2. Literally verses 1 and 2 go like this:

And you, being dead in your trespasses and sins, in which you once walked according to the age of this world, according to the ruler of the authority of the air, the spirit now at work in the sons of disobedience . . .

There are at least three things in this verse we need to understand:

  1. there is a being who rules over the authority of the air (middle of the verse: “according to the ruler of the authority of the air”);
  2. this being is a spirit who works in the hearts and lives of people who have no Savior (end of the verse: “the spirit now at work in the sons of disobedience”);
  3. the result is that people without a Savior walk, or live, in tune with this evil age (beginning of the verse: “you once walked according to the age of this world”).

Let’s look at these one at a time.

1. Prince of the Power of the Air

What does it mean to say that there is a prince of the power of the air? Or: a ruler of the authority of the air?

Air Is Everywhere

Air is where we live. Between heaven above and the earth beneath is the realm of air, and that is the habitation of man. Sometimes we say things like, “There’s excitement in the air.” What we mean is that excitement seems to be gripping everybody. Its influence is so widespread that it must simply be in the air.

That is Paul’s point. The influence of the power spoken of in verse 2 is so pervasive, that it can be called the power of the air. Man has to have air to live. The power of the air is therefore a power that can get at man everywhere. The whole inhabited world is the domain and the subject of this power.

Fourfold Description of Demonic Forces

But what is this authority or power of the air? The term probably refers to all those beings named in 6:12—”For we are not contending against flesh and blood, but against the principalities, against the powers (same word as in verse 2), against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places.”

Demonic forces are given four different descriptions. Paul says that we contend with them. That is, they are not far away. They are as close as the air we breathe. Then he calls some of them “world rulers.” Their sphere of activity is not just hell or heaven. It is the world, the place where people live.

When you put all these together, what you have is the “authority of the air” mentioned in 2:2. In other words demonic powers and authorities rule the air, the inhabited world of mankind.

The Prince of Demonic Forces

And there is a prince or ruler over them all. This no doubt refers to Satan. He is called the “prince of demons” in Matthew 12:24. In 2 Corinthians 4:4 Paul calls him the “god of this world.” Jesus calls him the “ruler of this world” (John 12:31; 14:30; 16:11). And Satan himself in Luke 4:6 tempts Jesus with world rule by saying, “To you I will give all this authority and their glory; for it has been delivered to me, and I give it to whom I will.”

The Norm of This World Is Evil

Now what does this mean? It means that the norm of the world in which we live is evil. During the age in which we live, God permits that the dominant themes and motifs and moods are under the control of Satan.

So Paul says in Galatians 1:3, “Christ gave himself for our sins to deliver us from the present evil age.”

And in Colossians 1:13 he says that “God has delivered us from the dominion of darkness and transferred us to the kingdom of his beloved Son.”

And John says in 1 John 5:19, “We know that we are of God, and the whole world lies in the [power of] the evil one.”

So God has indeed begun to save people from the power of darkness. At the cross the decisive death blow was struck against Satan (Colossians 2:15; Hebrews 2:14). “He who is in you is greater than he who is in the world” (1 John 4:4). Nevertheless, the way of the cross is narrow and few there be that find it, and the way of Satan is broad and many there be that find it. By and large the world rejects the Savior. And without a Savior the prince of the power of the air reigns over the sons of disobedience. And people who were made for God are captive to an alien power.

2. At Work in People Without a Savior

That leads to the second part of verse 2. How does Satan exert his rule in the world? At the end of the verse he is called “the spirit that is now at work in the sons of disobedience, among whom we all once lived”—that is, before we had a Savior! So the answer is that Satan exercises his rule by working in the hearts and lives of people without a Savior. He has easy access to their will because all ability to resist him in faith is dead in sin.

In other words we need a Savior not just because we were dead in sin, but also because Satan stood watch to keep us dead.

Moral Corruption and Its Promotion in the World

You can see this all through our culture—the teaming up of individual moral corruption with the promoters and supporters of that corruption which make escape from that corruption harder and harder. For example,

  • the moral corruption of drug addiction is supported and encouraged and made more hopeless by pushers;
  • the moral corruption of gambling is supported and encouraged and made more hopeless by legislators who legalize and institutionalize lotteries and para-mutual betting;
  • the moral corruption of prostitution is supported and encouraged and made more hopeless by pimps;
  • the moral corruption of habitual sexual fantasizing is supported and encouraged and made more hopeless by the exploitation of bodies in advertising and videos and movies and magazines.

How does Satan pull this off? How does he work in the sons of disobedience? Let’s look at two other texts that give two answers to this question.

2 Corinthian 4:3–4

And even if our gospel is veiled, it is veiled only to those who are perishing. In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the likeness of God.

In other words the way Satan compounds the hopelessness of people who are dead in sin is to keep them from seeing anything glorious in the gospel of Christ. The word of the cross is foolishness to those who are perishing (1 Corinthians 1:18) for two reasons:

  1. “The natural man does not receive the gifts of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (1 Corinthians 2:14). So he is blind to the true significance of the gospel because he is spiritually dead—natural.
  2. The other reason the gospel is foolishness to those who are perishing is that Satan works around the clock to prevent the Word of God from having any effect on the unbeliever’s heart. For example, in the parable of the four soils, he is pictured as a bird that snatches away seed before it can produce life. “When any one hears the word of the kingdom and does not understand it, the evil one comes and snatches away what is sown in his heart” (Matthew 13:19).

In other words, without a Savior, we were blinded by our own disease of sin AND by the work of Satan. So we were doubly blind and doubly in need of a Savior.

Acts 5:3

But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the proceeds of the land?”

In other words Satan works in the sons of disobedience not only by blinding them to the glory of the gospel, but also by filling their hearts with extraordinary desires to for evil. Luke 22:3 says that “Satan entered into Judas called Iscariot . . . he went away and conferred with the chief priests and captains how he might betray [Jesus].”

Our Hopeless Condition Without a Savior

We were not only dead in sin. We were captive to an alien power. Jesus said in John 8:44, “You are of your father the devil, and your will is to do your father’s desires.” We were dead to God and enslaved to Satan. There was only one hope, and it was not in ourselves.

Paul put it like this in 2 Timothy 2:25–26—When the ministry of the Word is applied in love to an unbeliever, “God may perhaps grant that they will repent and come to know the truth, and they may escape from the snare of the devil, after being captured by him to do his will.”

We were captive to an alien power. We were dead to God and fully in support of the wishes of Satan. There was only one hope—a Savior: “God may perhaps grant that we repent and escape . . . ”

How Satan Works in the Sons of Disobedience

So the answer to the question how Satan works in the sons of disobedience is, at least partly, that he blinds them to the glory of Christ in the gospel so that all they see is foolishness, and he fills their hearts with overpowering desires to do his will. In this way we were all once held captive to an alien power and in desperate need of a Savior.

3. Following the Course of This World

That leaves room for just a brief comment about the first part of Ephesians 2:2. We have seen that there is a ruler over the evil authority of the air. This ruler is Satan. He works in all those who are without a Savior. The result is that we all once walked “following the course of this world.” Or literally, we once walked “according to the age of this world.”

Walking According to the Age of This World

The “age of this world” refers to the period of time appointed by God for this fallen world order to endure. During this age (which Paul calls an “evil age”—Galatians 1:3) the spirit of the times is by and large given into the authority of Satan (Luke 4:6). So when the text says that we once walked according to this age, it simply means that we were in step with the times. We were not aliens and exiles. We were natives. We felt right at home with the spirit of the age. Satan ruled the world. Satan ruled us. And so there was harmony, and we fit right in. As far as we were concerned, all was well.

This, then, is the witness of God concerning our condition without a Savior. It is not the witness of “eye-witness news” or national commentators or cinema or journalism. It is God’s testimony. This is the way God sees the world—ruled by an alien prince, blinding the minds of unbelievers, filling them with ungodly desires, holding them captive to do his will, and then causing them to think all is well because they are right in step with the times.

That was the condition of every one of us until we were made alive and rescued from Satan by the Savior.

Children of Wrath

But there remains one more thing to say concerning our condition without a Savior. At the end of verse 3 Paul says that “we were by nature children of wrath.”

Whose Wrath?

Ephesians 5:5–6 puts it like this:

Be sure of this, that no immoral or impure man, or one who is covetous (that is, an idolater), has any inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words, for it is because of these things that the wrath of God comes upon the sons of disobedience.

So it is God’s wrath that is coming. We were “by nature children of the wrath OF GOD.” Which means that we naturally did those things which God hates. By nature we rejected the knowledge of God (Romans 2:28), and by nature we refused the gospel (1 Corinthians 2:14), and by nature we were filled with desires that amounted to idolatry (Colossians 3:5).

Righteous Wrath

And what we learn from Scripture is that God would be unrighteous if he looked with indifference on our sin, because our sin dishonors him so much. Therefore 2 Thessalonians 1:7–9 says,

The Lord Jesus will be revealed from heaven with his mighty angels in flaming fire, inflicting vengeance upon those who do not know God and upon those who do not obey the gospel of our Lord Jesus. They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might.

There will be a division of sheep and goats in that awful day. And the Lord Jesus will say, “Depart from me, you cursed, into eternal fire prepared for the devil and his angels” (Matthew 25:41, 46). As you followed the prince of the power of the air in this life, you will follow him into the next—into “everlasting punishment.”

The Wrath of the Lamb

John calls it the “wrath of the Lamb” (Revelation 6:16) to show the indignation of the Son of God against those who spurned his lamb-like meekness and his offers of forgiveness. Soon the age of meekness will be over:

His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the granary, but the chaff he will burn with unquenchable fire. (Matthew 3:12)

The Son of man will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire; there men will weep and gnash their teeth. (Matthew 13:41–42)

If any one’s name was not found written in the book of life, he was thrown into the lake of fire. (Revelation 20:15)

He shall drink the wine of God’s wrath, poured unmixed into the cup of his anger, and he shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment goes up for ever and ever. (Revelation 14:10–11; cf. Matthew 5:29–30; 18:33; 7:13; 8:12; 10:28; 13:42; 22:13; 25:30; Mark 9:43ff.)

“Jesus Delivers from the Wrath to Come”

Dr. Martyn Lloyd-Jones died in 1981. He was a great preacher at the Westminster Chapel in London for 40 years. The year before his death when he was 81 years old, Christianity Today asked him, “Do you have any final word for our generation?” He answered simply by quoting 1 Thessalonians 1:10, “Jesus delivers us from the wrath to come.”

For behold, the Lord will come in fire,
and his chariots like the storm wind,
to render his anger in fury,
and his rebuke with flames of fire.
For by fire will the Lord execute judgment,
and by his sword, upon all flesh;
and those slain by the Lord shall be many.
(Isaiah 66:15–16)

But for now he is a Savior. Turn to him and be saved—from the sickness of sin, the captivity of Satan, and the sentence of hell. He alone is the way, the truth, and the life. There is no other name given among men by which you can be saved.

Used by permission: John Piper. © Desiring God. Website: desiringGod.org

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Why Do We Need to Be Born Again?

December 20, 2008 By admin Leave a Comment

by John Piper – Excerpts: Listen |   Watch

Ephesians 2:1-10

And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. 4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

One of the greatest books about God ever written, namely, John Calvin’s Institutes, begins with this sentence: “Nearly all the wisdom we possess, that is to say, true and sound wisdom, consists of two parts: the knowledge of God and of ourselves.” What we may need reminding of in our day is not that the knowledge of God is difficult to comprehend and to embrace—that’s more or less obvious—but that the knowledge of ourselves is just as difficult to comprehend and to embrace. Indeed, it may be more difficult, first, because a true knowledge of ourselves assumes a true knowledge of God, and, second, because we tend to think we do know ourselves, when, in fact, the depths or our condition are beyond our comprehension without the help of God.

Who Can Know the Human Heart?

The prophet Jeremiah wrote, “The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9). David said in Psalm 19:12, “Who can discern his errors? Declare me innocent from hidden faults.” In other words, we never get to the bottom of our sinfulness. If our forgiveness depended on the fullness of the knowledge of our sins, we would all perish. No one knows the extent of his sinfulness. It is deeper than anyone knows.

But the Bible does not leave us without help to know ourselves. The fact that we cannot know fully how sinful we are, does not mean we cannot know deeply how sinful we are. The Bible has a clear and devastating message about the state of our own souls. And the reason it does is so that we will know what we need and shout for joy when God gives it to us.

Why Must We Born Again?

We are in a series on the new birth. We have heard Jesus say in John 3:7, “You must be born again.” And in John 3:3, “Unless one is born again he cannot see the kingdom of God.” In other words, being born again is infinitely serious. Heaven and hell are hanging in the balance. We will not see the kingdom of God unless we are born again. So today the question is Why? Why is it so necessary? Why isn’t some other remedy sufficient, like turning over a new leaf or moral improvement or self-disciple? Why this radical, spiritual, supernatural thing called new birth or regeneration? That’s the question we try to answer today and next week.

Diagnosis: We Are Dead

The text where we take our beginning is Ephesians 2. Two times, in verses 1 and 5, Paul says that we are dead in our trespasses. Verse 1: “You were dead in the trespasses and sins . . .” Verses 4-5: “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved.” So two times Paul describes us as “dead.”

Remedy: “God Made Us Alive”

And the remedy in for this in verse 5 is: “God made us alive.” You will never experience the fullness of the greatness of God’s love for you if you don’t see his love in relation to your former deadness. Because verse 4 says that the greatness of his love is shown precisely in this: that it makes us alive when we were dead. “But God, being rich in mercy, because of the great love with which he loved us, even when we were deadin our trespasses, made us alive together with Christ.” Because of his great love for us, he made us alive. If you don’t know that you were dead, you will not know the fullness of the love of God.

I take this miracle, “he made us alive,” to be virtually the same as what Jesus calls the new birth. Once we had no spiritual life, and then God raised us from that state of spiritual deadness. And now we are alive. This is the same as Jesus’ saying that we must be born of the Spirit (John 3:5) and “It is the Spirit who gives life” (John 6:63).

New Covenant Love

So we can say then that the work of regeneration, the work of new birth, the work of being made alive, flows from the richness of God’s mercy and the greatness of his love. “But God, (1) being rich in mercy, (2) because of the great love with which he loved us, even when we were deadin our trespasses, made us alive together with Christ.” This is new covenant love. This is the kind of love God has for his bride. He finds her dead (Ezekiel 16:4-8), and he gives his Son to die for her, and then he makes her alive. And he keeps her forever. “I give them eternal life,” Jesus said, “and they will never perish, and no one will snatch them out of my hand” (John 10:28).

Why the New Birth Is Necessary

So the question is: What does this mean? This deadness? There are at least ten answers in the New Testament. If we consider them honestly and prayerfully they will humble us very deeply and cause us to be amazed at the gift of the new birth. So what I aim to do is talk about seven of them today and three of them next time along with the larger question: Do we really need to be changed? Can’t we just be forgiven and justified? Wouldn’t that get us to heaven? But we save that for next time.

Here are seven of the biblical explanations of our condition apart from the new birth and why it is so necessary.

1. Apart from the new birth, we are dead in trespasses and sins (Ephesians 2:1-2).

Dead implies lifeless. Not physically or morally lifeless. Verse 1: We are “walking” and “following” the world. Verse 2: We have “passions” of the flesh, and we carry out “desires of the body and the mind.” So we are not dead in the sense that we can’t sin. We are dead in the sense that we cannot see or feel the glory of Christ. We are spiritually dead. We are unresponsive to God and Christ and this word. Consider now how this is unfolded in nine other descriptions of our condition before new birth happens.

2. Apart from the new birth, we are by nature children of wrath (Ephesians 2:3).

Verse 3: “We were by nature children of wrath, like the rest of mankind.” The point of this is to make clear that our problem is not just in what we do but in what we are. Apart from new birth, I am my problem. You are not my main problem. My parents were not my main problem. My enemies are not my main problem. I am my main problem.  Not my deeds, and not my circumstances, and not the people in my life, but my nature is my deepest personal problem.

I did not first have a good nature and then do bad things and get a bad nature. “Behold, I was brought forth in iniquity, and in sin did my mother conceive me” (Psalm 51:5). This is who I am. My nature is selfish and self-centered and demanding and very skilled in making you feel like the problem. And if your first response to that statement is I know people like that, you may be totally blind to the deceitfulness of your own heart.

Paul describes our nature before the new birth as “children of wrath.” In other words, the wrath of God belongs to us the way a parent belongs to a child. Our nature is so rebellious and so selfish and so callous toward the majesty of God that his holy anger is a natural and right response to us.

3. Apart from the new birth, we love darkness and hate the light (John 3:19-20).

This is the judgment: the light has come into the world, and people loved he darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. (John 3:19-20)

This word from Jesus spells out some of what our nature is like apart from the new birth. We are not neutral when spiritual light approaches. We resist it. And we are not neutral when spiritual darkness envelops us. We embrace it. Love and hate are active in the unregenerate heart. And they move in exactly the wrong directions—hating what should be loved and loving what should be hated.

4. Apart from the new birth, our hearts are hard like stone (Ezekiel 36:26; Ephesians 4:18).

We saw this last week from Ezekiel 36:26, where God says, “I will remove the heart of stone from your flesh and give you a heart of flesh.” Here in Ephesians 4:18, Paul traces our condition back through darkness to alienation to ignorance to hardness of heart. “They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart.” At the bottom of our problem is not ignorance. There is something deeper.: “the ignorance that is in them, due to their hardness of heart.” Our ignorance is guilty ignorance, not innocent ignorance. It is rooted in hard and resistant hearts. Paul says in Romans 1:18 that we suppress the truth in unrighteousness. Ignorance is not our biggest problem. Hardness and resistance is.

5. Apart from the new birth, we are unable to submit to God or please God (Romans 8:7-8).

In Romans 8:7, Paul says, “The mind that is set on the flesh [literally: the mind of the flesh] is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.” We can tell from the next verse what Paul means by “the mind of the flesh” and being “in the flesh.” He says in verse 9, “You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you.” In other words, he is contrasting those who are born again and have the Spirit and those who are not born again and therefore do not have the Spirit but only have the flesh. That which is born of the Spirit is spirit and that which is born of the flesh is flesh (John 3:5).

His point is that without the Holy Spirit, our minds are so resistant to God’s authority that we will not, and therefore cannot, submit to him. “The mind of the flesh is hostile to God, for it does not submit to God’s law; indeed it cannot.” And if we cannot submit to him we cannot please him. “Those who are in the flesh cannot please God.” That is how dead and dark and hard we are toward God until God causes us to be born again.

6. Apart from the new birth, we are unable to accept the gospel (Ephesians 4:18; 1 Corinthians 2:14).

In 1 Corinthians 2:14, Paul gives us another glimpse into what this deadness and hardness implies for what we are unable to do. He says, “The natural person [that is, the unregenerate person by nature] does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” The problem is not that the things of God are over his head intellectually. The problem is that he sees them as foolish. “He does not accept the things of the Spirit of God, for they are folly to him.” In fact, they are so foolish to him that he cannot grasp them.

Mind you this is a moral “cannot,” not a physical “cannot.” When Paul says, “The natural person . . . is not able to understand them,” he means that the heart is so resistant to receiving them that the mind justifies the rebellion of the heart by seeing them as foolish. This rebellion is so complete that the heart really cannot receive the things of the Spirit. This is real inability. But it is not a coerced inability. The unregenerate person cannot because he will not. His preferences for sin are so strong that he cannot choose good. It is a real and terrible bondage. But it is not an innocent bondage.

7. Apart from the new birth, we are unable to come to Christ or embrace him as Lord (John 6:44, 65; 1 Corinthians 12:3).

In 1 Corinthians 12:3, Paul declares, “No one can say ‘Jesus is Lord’ except in the Holy Spirit.” He doesn’t mean that an actor on a stage or an hypocrite in a church cannot say the words “Jesus is Lord” without the Holy Spirit. He means no one can say it and mean it without being born of the Spirit. It is morally impossible for the dead, dark, hard, resistant heart to celebrate the Lordship of Jesus over his life without being born again.

Or, as Jesus says three times in John 6, no one can come to him unless the Father draws him. And when that drawing brings a person into living connection with Jesus, we call it the new birth. Verse 37: “All that the Father gives me will come to me.” Verse 44: “No one can come to me unless the Father who sent me draws him.” Verse 65: “No one can come to me unless it is granted him by the Father.” All of these wonderful works of drawing, granting, and giving are the work of God in regeneration. Without them we do not come to Christ, because we don’t want to come. That is what has to be changed in the new birth.

A Personal and Urgent Response

There is more to be said about why the new birth is necessary, but that is enough for today. We conclude by going back to the amazingly hope-filled words of Ephesians 2:4-5: “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved.”

There are two ways to respond to this: One is theoretical and impersonal; the other is personal and urgent. One says: How can this be, and how can that be? The other says: God brought me here today. God spoke in these texts to me today. God’s mercy and love and grace seem desperately needed and beautiful to me today. O God, today, I submit to your amazing grace that has brought me here and awakened me and softened me and opened me. Thanks be to God for the riches of his mercy and the greatness of his love and the power of his grace.

Used by permission: John Piper. © Desiring God. Website: desiringGod.org

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But God…

December 20, 2008 By admin Leave a Comment

by John Piper – Listen

Ephesians 2:1-9

And you he made alive, when you were dead through the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience. Among these we all once lived in the passions of our flesh, following the desires of body and mind, and so we were by nature children of wrath, like the rest of mankind. But God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved), and raised us up with him, and made us sit with him in the heavenly places in Christ Jesus, that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith; and this is not your own doing, it is the gift of God—not because of works, lest any man should boast.

In these last two messages we have been trying to be obedient to the command in Ephesians 2:12.

REMEMBER that you were at that time separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.

Cherish or Perish

Remember that! Don’t ever forget it. Once we forget our need for a Savior, we will not cherish him. If the motto of university faculties is “Publish or Perish,” never forget that the motto of the Christian church is “Cherish or Perish.” We have not been playing games with optional matters. This is essential.

If I do not cherish Jesus as my Savior, I do not have him as a Savior.

  • “For we know that all things work together for good for those who cherish God and are called according to his purpose” (Romans 8:28).
  • “What no eye has seen nor ear heard, God has prepared for those who cherish him” (1 Corinthians 2:9).
  • “There is laid up for me a crown of righteousness which the Lord, the righteous judge, will award to me on that Day, and not only to me but also to all who have cherished his appearing” (2 Timothy 4:8).
  • “If anyone does not cherish the Lord, let him be accursed” (1 Corinthians 16:22).
  • “Grace be with all who cherish our Lord Jesus Christ unto eternity” (Ephesians 6:24).

This is the Word of God! If we do not cherish him as a Savior, we do not have him as a Savior. And if we do not know and feel our need for a Savior, we will not cherish him.

Our Threefold Need for a Savior

But Paul longs for us to cherish Jesus Christ, and I long for you to cherish Jesus Christ this Christmas (and some of you for the first time!). Therefore he wrote and I have preached three things from Ephesians 2:1–3 about our need for a Savior. There is a downward spiral: Verse 1, we need a Savior because of our corruption in sin. Verse 2, we need a Savior because of our captivity to Satan. Verse 3, we need a Savior because of our condemnation to hell. Dead in sin, captive to an alien power, children of wrath.

Imagine yourself in any crisis in the world—captive to a gunman in a French court, streaking to earth in a crashing jet, frozen ten hours in a bank of snow, hovering on the brink with a Jarvik-7—whatever crisis you could imagine yourself in, I tell you on the authority of God’s Word your condition right now in this room and at this moment is more critical and more urgent and more threatening without a Savior than anything you can imagine.

No one in the world is going to tell you this. Only God and his messengers care enough about you to warn you to flee from the wrath to come. And, as one of those messengers, I have warned you. And now may God give every one of us the grace to cherish what comes next.

Good News

Verses 4–7:

4) But God, who is rich in mercy, out of the great love with which he loved us, 5) even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved), 6) and raised us up with him, and made us sit with him in the heavenly places in Christ Jesus, 7) that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.

Look at this!

  • We were dead in sin, BUT GOD made us alive with Christ.
  • We were captive to the prince of the power of the air and enslaved to the course of this world, BUT GOD raised us with Christ and made us sit with him in the heavenly places.
  • We were children of wrath and deserving of an eternity in the torments of hell, BUT GOD, instead of pouring out wrath, will spend eternity showing the immeasurable riches of his kindness to us in Christ Jesus.

Brothers and sisters, this is good news!

Nothing Is Impossible for God

O that men would reckon with God when their plight is hopeless! You say, I am dead. No hope. No hope. You say, I am captive. No hope. No hope. You say I am hell-bent and doomed. No hope for me. No hope. Well, read on! BUT GOD! BUT GOD! Yes, dead. Yes, captive. Yes, doomed. BUT GOD!

Isn’t one of the greatest truths of Christmas the word of the angel to Mary?

“Behold, you will conceive in your womb and bear a son.”

And Mary said to the angel, “How can this be, since I have no husband?”

And the angel said to her, “The Holy Spirit will come upon you and the power of the Most High will overshadow you . . . For with God nothing will be impossible” (Luke 2:31, 34–35, 37).

“How can I have a baby? I have no husband. I’m a virgin.” That’s right Mary, you can’t. But now learn the most important lesson in the universe: reckon with the reality of God! A virgin can’t produce a baby. BUT GOD can!

Reckon with God and His Promises in the Word

O that you would reckon with God! Consider now what the Word of God says concerning those who trust in him. Here is the way we will handle the text.

  • We will put verse 3 over against verse 7—we were children of wrath, but God promises endless kindness.
  • We will put verse 2 over against verse 6—we were enslaved to the spirit of this age, BUT GOD freed us to sit with Christ in heaven.
  • And we will put verses 1 over against verse 5 and 6—we were dead in sins, BUT GOD made us alive with Christ.

1. Kindness in the Place of Wrath

First, notice what God gives in the place of wrath.

In verse 3 at the end it says that “We were by nature children of wrath like the rest of mankind.” By nature we were so rebellious against the law of God that we were suitable objects of God’s wrath.

Jesus’ Merciful Warnings of Hell

Every Christmas when I sit in front of our living room fire, and watch it consume paper cups and marshmallow bags and hot dog wrappers, I cannot help but think of hell. It isn’t fire and brimstone preachers who put these images in my mind. It is Jesus Christ.

He’s the one who warned the church most vividly to cut off your sinning hand rather than go with two hands to hell (Matthew 5:30); that all evildoers will be thrown into a furnace of fire (Matthew 13:42); that the goats on his left hand will go into eternal punishment (Matthew 25:46); that there will be weeping and gnashing of teeth (Matthew 8:12). Again and again he warned that it is appointed unto man once to die and after that comes judgment (Hebrews 9:37). And these are not the hostile harpings of a country preacher. They are all mercy—just like the glass doors on the front of our fire place are mercy to little Barnabas.

God’s Merciful Promise

But now, in typical biblical fashion, after the merciful warning comes the merciful promise in verse 7. For those who trust Christ, God commits himself to the following purpose:

. . . that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.

Notice how Paul piles up words to make a deep and lasting impression on our hearts. God’s settled purpose is to be gracious to those who are in Christ Jesus. And lest we miss the sweetness and gentleness and gladness of the word “grace,” he adds the words, “in kindness toward us.” Now ask yourself this question: If there were one person in all the universe the benefits of whose kindness you could choose, who would it be? Would it not be God? You might be able to think of a thousand things that would be kindness to you. But then your imagination would run out. But God’s imagination will never run out.

Help for Faltering Imaginations

And to make this clear Paul uses the word “riches.” God’s purpose is to spend the “riches of his grace in kindness on us.” And then to assist our faltering imagination he adds the word “immeasurable” or “surpassing” or “incomparable.” How rich is God? I read in the paper recently that Queen Elizabeth is worth about four billion dollars. Now if you got a letter in the mail from Queen Elizabeth which said that she had taken an oath by the blood of her son to spend her riches to show you as much kindness as she could for the rest of your life, wouldn’t you get excited? And her wealth compares to God’s like a grain of sand to the Sahara Desert.

But that’s not all. She could only show you kindness for a few years—ten, thirty, sixty maybe. But look what Paul says God intends to do for you? “That in the coming ages he might show the immeasurable riches of his grace in kindness to us in Christ Jesus.” How long is an age? And how many ages are coming? Well, the answer is simple: all of them that lie in the future are coming. So it doesn’t matter how long one of them is.

Do you know why Paul had to say it this way? Because that’s how long it will take God to run out of fresh ideas about how to show you kindness. When eternity ends, God will have run out of ways to show you kindness. Now tell me, when does eternity end?

The Meaning of Christmas

This is the meaning of Christmas: Christ came into the world to die for sinners so that God would have a people who would value the riches of his kindness forever. Are you one of those? How can you not be one of those, when you compare the wealth of God with the wealth of Queen Elizabeth?

We were by nature children of wrath, BUT GOD has promised us eternal kindness instead.

2. Freedom in the Place of Captivity

Second, notice what God gives in place of captivity to an alien power.

Captive to Satan

According to verse 2 we all once followed the course of this world. We were in step with the times, in tune with the world, at home in the spirit of the age. The reason for this is that Satan is at work in the sons of disobedience.

There is a personal, supernatural reality called the prince of the power of the air, and he has easy access to the hearts of the disobedient. And so he easily keeps their behavior in his approved channels—sometimes moral, sometimes immoral, but always self-centered. He blinds their minds to the glory of Christ in the gospel and so protects his captives from the rescue operations of the church.

Seated with Christ in Heaven

That condition is hopeless—just as hopeless as a virgin trying to give birth to God. O that we would reckon with God! Captive to an alien power . . . BUT GOD (verse 6) “raised us up with him, and made us sit with him in the heavenly places.”

Now what does that mean? We are all right here in this room, aren’t we? Or are we? What did Tony Bennett mean twenty years ago when he sang, “I left my heart in San Francisco”? Well, he meant that San Francisco still holds his affections. San Francisco is always pulling him back. San Francisco governs his tastes. He may look like he is in Chicago. But Chicago has no claim on his affections. It’s a foreign land. He is not interested in being like the natives of the windy city.

That is the way it is with us when we are converted. God takes our heart and puts it in heaven with Christ. Colossians 3:3 says, “For you have died, and your life is hid with Christ in God.” So just like it is with Tony Bennett and San Francisco, so it is with us and heaven. It’s heaven that holds our affections. It’s heaven that’s always pulling us upwards; it’s heaven that governs our tastes. We may look like we are in the world. But the world has no claim on our affections. It’s a foreign land. We are exiles and aliens.

Freedom from the Spirit of the Age

In a word, when we are converted, God frees us from the spirit of the age and the god of the age. It’s as though we had been kidnapped and brainwashed and made to think we were really citizens of the enemy territory. And then the king’s intelligence finds you and shocks you out of your stupor, and you suddenly realize that what the enemy has to offer would never satisfy the deepest longings of your heart. Your heart is in the homeland. But the king says stay for now, and, though it may be dangerous, live like an alien in love with the homeland, and when you come home, bring as many with you as you can.

Don’t you really want to be FREE from the spirit of the age? Why would anybody want to be jelly fish carried around by currents in the sea of secularism? You can be a dolphin, and swim against the currents and against the tide. Jelly fish aren’t free. Dolphins are free.

The Meaning of Christmas

This is the meaning of Christmas: Christ came into the world to die for sinners so that God would have a people who are free from the prince of this world and the spirit of the age.

Once we were captive to an alien power, BUT GOD rescued our hearts and put them in heaven and made us free from Satan’s tyranny.

3. Life in the Place of Death

Third, notice what God gives in place of deadness in sin.

According to verse 1 we were dead in trespasses and sins. That is, we were spiritually impotent. The corruption of sin was so deep that we had no spiritual inclinations at all. We may have been open tombs of immorality, or we may have been whitewashed tombs of religiosity. But there was no spiritual good within us.

BUT GOD, when he walked by my open grave, instead of turning away from the stench, he said to his Son, “I want that mess alive. Will you die for him?” And he said yes. And that’s how I got saved. And that’s how you got saved—or can get saved.

And that’s the meaning of Christmas: Christ came into the world to die for sinners so that God would have a people who are spiritually alive and holy.

Once we were dead in sin, BUT GOD made us alive!

Once we were captive to Satan, BUT GOD made us free!

Once we were children of wrath, BUT GOD has promised to spend eternity unwrapping the riches of his grace in kindness toward us!

How Can We Have These Riches?

O that we might all reckon with God this Christmas! But how? What can we do to have these riches? Verse 8 points the way: “By grace you have been saved THROUGH faith; and this is not your own doing, it is the gift of God, not of works lest any man should boast.”

If life from the dead is given to you by grace, and freedom from Satan is given to you by grace, and the hope of eternal kindness is given to you by grace, then there is only one possible way to receive these things—through FAITH. “By grace are you saved through faith.”

Faith in the Face of Temptation

And here’s what that means. It means that from here on out you will trust in your heart that the death of Christ has covered all your sins, and guaranteed all the promises of God on your behalf.

So, for example, if you are tempted to steal, instead you’ll put your trust in the promise of God that “He will supply all your needs according to his riches in glory in Christ Jesus” (Philippians 4:19). And you don’t deny that promise by stealing.

And if you are tempted to lie to get yourself out of a jam, instead you will trust the promise of God that “The Lord withholds no good thing from those who walk uprightly” (Psalm 84:11). And you will not deny this promise by stealing.

And if you are tempted to take revenge for wrong, instead you will trust the promise of God, “Vengeance is mine, I will repay, says the Lord” (Romans 12:19). And you will not deny the truth and value of this promise by taking revenge yourself.

Trust Christ

By grace are you saved through faith. So I urge you all to trust Christ. Trust him with your sin. Trust him with your relationships. Trust him with your job. Trust him with your health. Trust him with your money and leisure. And trust him with your future—all the way to eternity.

For he is a great God of wonders! He makes the dead to live. He sets the captive free. And he will spend eternity lavishing the riches of his kindness on those who trust him.

Used by permission:

John Piper. © Desiring God. Website: desiringGod.org

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John Wesley’s Notes on Ephesians 2

December 12, 2008 By admin Leave a Comment

Ephesians 2

Verse 1. And he hath quickened you – In the nineteenth and twentieth verses of the preceding chapter, St. Paul spoke of God’s working in them by the same almighty power whereby he raised Christ from the dead. On the mention of this he, in the fulness of his heart, runs into a flow of thought concerning the glory of Christ’s exaltation in the three following verses. He here resumes the thread of his discourse. Who were dead – Not only diseased, but dead; absolutely void of all spiritual life; and as incapable of quickening yourselves, as persons literally dead. In trespasses and sins-Sins seem to be spoken chiefly of the gentiles, who knew not God; trespasses, of the Jews, who had his law, and yet regarded it not, ver. 5. The latter herein obeyed the flesh; the former, the prince of the power of the air.

Verse 2. According to the course of this world – The word translated course properly means [Read more...]

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John Darby’s Commentary on Ephesians 2

December 11, 2008 By admin Leave a Comment

Ephesians 2

In chapter 2 [4] the operation of the power of God on earth, for the purpose of bringing souls into the enjoyment of their heavenly privileges, and thus of forming the assembly here below, is presented, rather than the unfolding of the privileges themselves, and consequently that of the counsels of God. It is not even these counsels; it is the grace and the power which work for their fulfilment, by leading souls to the result which this power will produce according to those counsels. Christ is first seen, not as God come down here and presented to sinners, but as dead, that is, where we were by sin, but raised from it by power. He for sin had died; God had raised Him from the dead, and set Him at His own right hand. We were dead in our trespasses and sins: He has quickened us together with Him. But as it is the earth that is in question, and the operation of power and grace on the earth, the Spirit naturally speaks of the condition of those in whom this grace works, in fact of the condition of all. At the same time, in the earthly forms of religion, in the system that existed on earth, there were those who were nigh and those who were far off. Now we have seen that in the full blessing of which the apostle speaks the nature of God Himself is concerned; in view of which, and to glorify which, all His counsels were settled. Therefore outward forms, although some of them had been established provisionally on the earth by God’s own authority, could now have no value. They had served for the manifestation of the ways of God as shadows of things to come, and had been connected with the display of God’s authority on earth among men, maintaining some knowledge of God-important things in their place; but these figures could do nothing as to bringing souls into relationship with God, in order to enjoy the eternal manifestation of His nature, in hearts made capable of it by grace, through their participation in that nature and reflecting it. For this, these figures were utterly worthless; they were not the manifestation of these eternal principles. But the two classes of man, Jews and Gentles, were there; and the apostle speaks of them both. Grace takes up persons from both to form one body, one new man, by a new creation in Christ.

In the first two verses of this chapter he speaks of those who were brought out from among the nations that knew not God-Gentiles, as they are usually called. In verse 3 he speaks of the Jews–”We all also,” he says. He does not enter here into the dreadful details contained in Romans 3,[5] because his object is not to convince the individual, in order to shew him the means of justification, but to set forth the counsels of God in grace. Here then he speaks of the distance from God in which man is found under the power of darkness. With regard to the nations, he speaks of the universal condition of the world. The whole course of the world, the entire system, was according to the prince of the power of the air; the world itself was under the government of him who worked in the hearts of the children of disobedience, who in self-will evaded the government of God, although they could not evade His judgment.

If the Jews had external privileges; if they were not in a direct way under the government of the prince of this world (as was the case with the nations that were plunged in idolatry, and sunk in all the degradation of that system in which man wallowed, in the licentiousness into which demons delighted to plunge him in derision of his wisdom); if the Jews were not, like the Gentiles, under the government of demons, nevertheless in their nature they were led by the same desires as those by which demons influenced the poor heathen. The Jews led the same life as to the desires of the flesh; they were children of wrath, even as others, for that is the condition of men; they are in their nature the children of wrath. In their outward privileges the Israelites were the people of God; by nature they were men as others. And remark here these words, “by nature.” The Spirit is not speaking here of a judgment pronounced on the part of God, nor of sins committed, nor of Israel having failed in their relationship to God through falling into idolatry and rebellion, nor even of their having rejected the Messiah and so deprived themselves of all resource-all of which Israel had done. Neither does He speak of a positive judgment from God pronounced on the manifestation of sin. They were, even as all men, in their nature the children of wrath. This wrath was the natural consequence of the state in which they were[6] Man as he was, Jew or Gentile, and wrath, naturally went together, even as there is a natural link between good and righteousness. Now God, though in judgment taking cognisance of all that is contrary to His will and glory, in His own nature is above all that. To those who are worthy of wrath He can be rich in mercy, for He is so in Himself. The apostle therefore presents Him here as acting according to His own nature towards the objects of His grace. We were dead, says the apostle-dead in our trespasses and sins. God comes, in His love, to deliver us by His power–”God, who is rich in mercy, according to his great love wherewith he loved us.” There was no good working in us: we were dead in our trespasses and sins. The movement came from Him, praised be His name! He has quickened us; not only that-He has quickened us together with Christ. He had not said in a direct way, that Christ had been quickened, although it may be said, where the power of the Spirit in Himself is spoken of. He was however raised from the dead; and, when we are in question, we are told that all the energy by which He came forth from death is employed also for our quickening; and not only that; even in being quickened we are associated with Him. He comes forth from death-we come forth with Him. God has imparted this life to us. It is His pure grace, and a grace that has saved us, that found us dead in sins, and brought us out of death even as Christ came out of it, and by the same power, and brought us out with Him by the power of life in resurrection-with Christ, [7] to set us in the light and in the favour of God, as a new creation, even as Christ Himself is there. Jews and Gentiles are found together in the same new position in Christ. Resurrection has put an end to all those distinctions; they have no place in a risen Christ. God has quickened the one and the other with Christ.

Now, Christ having done this, Jews and Gentiles, without the differences which death had abolished, are found together in the risen and ascended Christ, sitting together in Him in a new condition common to both-a condition described by that of Christ Himself.[8] Poor sinners from among the Gentiles, and from among the disobedient and gainsaying Jews, are brought into the position where Christ is, by the power which raised Him from the dead and set Him at God’s right hand,[9] to shew forth in the ages to come the immense riches of the grace which had accomplished it. A Mary Magdalene, a crucified thief, companions in glory with the Son of God, all we who believe, will bear witness to it. It is by grace we are saved. Now we are not yet in the glory: it is by faith. Would any one say that at least the faith is of man? No[10] it is not of ourselves in this respect either; all is the gift of God; not of works, in order that no one may boast. For we are His workmanship.

In how powerful a way the Spirit puts God Himself forward, as the source and operator of the whole, and the sole one! It is a creation, but, as His work, of a result which is in accordance with His own character. Now it is in us that this is done. He takes up poor sinners to display His glory in them. If it is the operation of God, assuredly it will be for good works: He has created us in Christ for them. And observe here that if God has created us for good works, these must in their nature be characterised by Him who has wrought in us, creating us according to His own thoughts. It is not man who seeks to drawnigh to God, or to satisfy Him by doing works that are pleasing to Him according to the law-the measure of that which man ought to be; it is God who takes us up in our sins, when there is not one moral movement in our hearts (“none that understandeth, none that seeketh after God”), and creates us anew for works in accordance with this new creation. It is an entirely new position that we are placed in, according to this new creation of God-a new character that we are invested with according to the pre-determination of God. The works are pre-determined also according to the character which we put on by this new creation. All is absolutely according to the mind of God Himself. It is not duty according to the old creation.[11]

All is the fruit of God’s own thoughts in the new creation The law disappears with regard to us even as to its works; together with the nature to which it applied. Man obedient to the law was man as he ought to be according to the first Adam; the man in Christ must walk according to the heavenly life of the second Adam, and walk worthy of Him as the Head of a new creation, being raised up with Him, and being the fruit of the new creation-worthy of Him who has formed him for this very thing (2 Cor. 5: 5).

The Gentiles therefore enjoying this ineffable privilege-although the apostle does not recognise Judaism as a true circumcision-were to remember from whence they had been taken; without God and without hope as they were in the world, strangers to all the promises. But however far off they had been, now in Christ they were brought nigh by His blood. He had broken down the middle wall, having annulled the law of commandments by which the Jew, who was distinguished by these ordinances, was separated from the Gentiles. These ordinances had their sphere of action in the flesh. But Christ (as living in connection with all that), being dead, has abolished the enmity to form in Himself of the two-Jew and Gentile-one new man; the Gentiles brought nigh by the blood of Christ, and the middle wall of partition broken down, to reconcile both to God in one body; having by the cross not only made peace, but destroyed-by grace that was common to both, and to which one could make no more claim than the other, since it was for sin-the enmity that existed, till then, between the privileged Jew and the idolatrous Gentile far from God, abolishing in His flesh the enmity, the law of commandments contained in ordinances.

Having made peace, He proclaimed it with this object to the one and the other, whether far off or nigh. For by Christ we all-whether Jews or Gentiles-have access by one Spirit to the Father. It is not the Jehovah of the Jews (whose name was not called upon the Gentiles); it is the Father of Christians, of the redeemed by Jesus Christ, who are adopted to form part of the family of God. Thus, albeit a Gentile, one is no longer a stranger or foreigner; one is of the christian and heavenly citizenship; of the true house of God Himself. Such is grace. As to this world, being thus incorporated in Christ, this is our position. All, Jew or Gentile, thus gathered together in one body, constitute the assembly on earth. The apostles and prophets (of the New Testament) form the foundation of the building, Christ Himself being the chief corner stone. In Him the whole building rises to be a temple, the Gentiles having their place, and forming with the others the dwelling-place on earth of God, who is present by His Spirit. Firstly, he looks at the progressive work which was being built on the foundation of the apostles and prophets, the whole assembly according to the mind of God; and, secondly, he looks at the union which existed between the Ephesians and other believing Gentiles and the Jews, as forming God’s house on the earth at that moment. God dwells in it by the Holy Ghost.[12]

Chapter 1 had set before us the counsels and purposes of God; beginning with the relationship of the sons and the Father, and, when the operation of God is spoken of, the assembly as the body of Christ united to Him who is Head over all things. Chapter 2, treating of the work which calls out the assembly, which creates it here below by grace, sets before us this assembly on the one hand, growing up to a holy temple, and then as the present habitation of God here below by the Spirit.[13]

__________

[4] It is this power which, raising the saints with Christ from the death of sin, and uniting them to Him the head, forms their relationship to Him as His body. The first part of the chapter gave our individual relationship to the Father, in that Christ is the firstborn among many brethren. Here we come to corporate relationship to Christ, the last and risen man. Up to the second part of the prayer we have the counsels of God. From the latter part we have the operations of power to accomplish them. And it is here our union with Christ first comes in, which, though God’s counsels as to it are revealed, yet spiritually is wrought now, as seen in chapter 5.

[5] Take especial notice here, that, in the Ephesians, the Spirit does not describe the life of the old man in sin. God and His own work are everything. Man is viewed as dead in his sins; that which is produced is therefore entirely of God, a new creation on His part. A man who lives in sin must die, must judge himself, must repent, by grace be cleansed; that is, he is dealt with as a living man. Here man is without any movement of spiritual life: God does everything; He quickens and raises up. It is a new creation.

[6] Faith, when taught by the word, always goes back to this: judgment refers to deeds done in the body. But we were dead in sins-no living movement of the heart towards God. We do not (John 5) come into judgment, but are passed from death unto life.

[7] Here it is a wholly new creation, and the new estate is looked at simply in itself. We were dead towards God in our old one. Man is not looked at here as alive in sins and responsible, but as entirely dead in them, and created again: hence in this part of the epistle we have no forgiveness, no justification. The man is notlooked at as a living responsible man. In Colossians we are risen with Christ, but “having forgiven you all trespasses” which Christ had borne in coming down into death. Here, too, we have not the old man, and death brought into it, though both walk and the old man are recognised as facts, though not in connection with resurrection. In Colossians we have; even when “dead in your sins” is spoken of, it is added, “and the uncircumcision of your flesh,” for it is dead towards God. The epistle to the Romans looks at responsible man in the world; hence you have fully justification, death to sin, and no resurrection with Christ. The man is a living man here, though justified, and alive in Christ.

[8] It is not merely life communicated (that we had in Romans), but a totally new place and standing which we have taken, life having the character of resurrection out of a state of death in sins. And here we are not viewed as quickened by Christ, but quickened with Him. He is the raised and glorified man.

[9] In Colossians the saints are only seen risen with Christ, with a hope laid up for them in heaven, and are called to set their affections on things above, where Christ and their life with Him are hid. Moreover their resurrection with Christ is only an administrative one for this world in baptism, in connection with faith in the power which raised Christ. We have no union of Jews and Gentiles in Him as risen and in heavenly places. Indeed in Colossians, Gentiles only are before the mind of the apostle.

[10] I am quite aware of what critics have to say here as to gender; but it is equally true as to grace, and to say, “by grace . . . and that not of yourselves,” is simply nonsense; but by faith might be supposed to be of ourselves, though grace cannot. Therefore the Spirit of God adds, “and that [not it] not of yourselves: it is the gift of God.” That is, the believing is God’s gift, not of ourselves. And this is confirmed by what follows, “not of works.” But the object of the apostle is to shew that the whole thing was of grace and of God-God’s workmanship-a new creation. So far, grace and faith and all go together.

[11] Not that God does not recognise the relationships He had originally formed-He does fully when we are in them; but the measure of the new creation is another thing

[12] It is exceedingly important in these days to see the difference between this progressive building, never complete till all believers who are to form Christ’s body are gathered in, and the present temple of God on earth. In the former Christ is the builder. He carries it on without fail, and the gates of hell cannot prevail against it. This is not yet complete nor viewed as a whole till built. Hence in the Epistles we never find a builder in this case: in Peter, “unto whom coming as to a living stone, ye also as living stones are built up”; so here, in Ephesians, it grows to a holy temple in the Lord. But, besides this, the present manifested professing body is looked at as a whole on earth; and man is looked at as building. “Ye are God’s building” (1 Cor. 3). “I, as a wise masterbuilder, have laid the foundation: let every man take heed how he buildeth thereon.” Man’s responsibility comes in, and the work is the subject of judgment. It is the attributing to this the privileges of the body, and of that which Christ builds, that has produced popery and all that is akin to it. The corrupt thing which is to come under judgment is falsely clothed with the security of Christ’s work. Here in Ephesians 2 we find not only the progressive and surely constructed work, but the present building together as a fact in the blessing of it, without reference to human responsibility in building.

[13] Chapter 2 speaks indeed of the body (v. 16); but the introduction of the house is a new element and requires some development. Although the work which is accomplished in the creation of the members who are to compose the body is all of God, it is accomplished on earth. The counsels of God have in view, first individuals, to place them near Himself, such as He would have them; then, having exalted Christ above every name now or hereafter, gives Him to be head of the body, formed of individuals united to Christ in heaven over all things. They will be perfect according to their Head. But the work on earth, if it gathers together the new-born, gathers them together on the earth. Now that which answers here below to the presence of Christ in heaven is the presence of the Holy Ghost on earth. The individual believer is indeed the temple of God, but in this chapter it is the whole body of Christians formed on earth that is spoken of; they become the house, the dwelling-place, of God on the earth. Wonderful and solemn truth. Immense privilege and source of blessing; but equally great responsibility. It will be observed that, in speaking of the body of Christ, we speak of the fruit of God’s eternal purpose and own operation; and, although the Spirit may apply this name to the assembly of God on earth, as accounted to be composed of real members of Christ, nevertheless the body of Christ, as formed by the quickening power of God according to His eternal purpose, is composed of persons united to the Head as real members. The house of God, as now set up on earth, is the fruit of a work of God, here entrusted to men, not the proper object of His counsels (though the city in Revelation in a measure answers to it). In so far as it is the work of God, it is evident that this house is composed of those who are truly called of God, and so God set it up, and as it is spoken of here (compare Acts 2: 47). But we must not confound the practical result of this work, accomplished in the hands of men, and under their responsibility (1 Cor. 3), with the object of the counsels of God. A true member of Christ can no one be without being really united to the Head, neither a true stone in the house; but the house can be the dwelling-place of God, although that which is not a true stone may enter into its construction. But it is impossible that one not born of God should be a member of the body of Christ. See the preceding note.

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Matthew Henry’s Commentary on Ephesians 2:1-3

December 6, 2008 By admin Leave a Comment

This chapter contains an account, I. Of the miserable condition of these Ephesians by nature (v. 1-3) and again (v. 11, 12). II. Of the glorious change that was wrought in them by converting grace (v. 4-10) and again (v. 13). III. Of the great and mighty privileges that both converted Jews and Gentiles receive from Christ (v. 14-22). The apostle endeavours to affect them with a due sense of the wonderful change which divine grace had wrought in them; and this is very applicable to that great change which the same grace works in all those who are brought into a state of grace. So that we have here a lively picture both of the misery of unregenerate men and of the happy condition of converted souls, enough to awaken and alarm those who are yet in their sins and to put them upon hastening out of that state, and to comfort and delight those whom God hath quickened, with a consideration of the mighty privileges with which they are invested.

The miserable condition of the Ephesians by nature is here in part described. Observed, 1. Unregenerate souls are dead in trespasses and sins. All those who are in their sins, are dead in sins; yea, in trespasses and sins, which may signify all sorts of sins, habitual and actual, sins of heart and of life. Sin is the death of the soul. Wherever that prevails there is a privation of all spiritual life. Sinners are dead in state, being destitute of the principles, and powers of spiritual life; and cut off from God, the fountain of life: and they are dead in law, as a condemned malefactor is said to be a dead man. 2. A state of sin is a state of conformity to this world, v. 2. In the first verse he speaks of their internal state, in this of their outward conversation: Wherein, in which trespasses and sins, in time past you walked, you lived and behaved yourselves in such a manner as the men of the world are used to do. 3. We are by nature bond-slaves to sin and Satan. Those who walk in trespasses and sins, and according to the course of this world, walk according to the prince of the power of the air. The devil, or the prince of devils, is thus described. See Mt. 12:24, 26. The legions of apostate angels are as one power united under one chief; and therefore what is called the powers of darkness elsewhere is here spoken of in the singular number. The air is represented as the seat of his kingdom: and it was the opinion of both Jews and heathens that the air is full of spirits, and that there they exercise and exert themselves. The devil seems to have some power (by God’s permission) in the lower region of the air; there he is at hand to tempt men, and to do as much mischief to the world as he can: but it is the comfort and joy of God’s people that he who is head over all things to the church has conquered the devil and has him in his chain. But wicked men are slaves to Satan, for they walk according to him; they conform their lives and actions to the will and pleasure of this great usurper. The course and tenour of their lives are according to his suggestions, and in compliance with his temptations; they are subject to him, and are led captive by him at his will, whereupon he is called the god of this world, and the spirit that now worketh in the children of disobedience. The children of disobedience are such as choose to disobey God, and to serve the devil; in these he works very powerfully and effectually. As the good Spirit works that which is good in obedient souls, so this evil spirit works that which is evil in wicked men; and he now works, not only heretofore, but even since the world has been blessed with the light of the glorious gospel. The apostle adds, Among whom also we all had our conversation in times past, which words refer to the Jews, whom he signifies here to have been in the like sad and miserable condition by nature, and to have been as vile and wicked as the unregenerate Gentiles themselves, and whose natural state he further describes in the next words. 4. We are by nature drudges to the flesh, and to our corrupt affections, v. 3. By fulfilling the desires of the flesh and of the mind, men contract that filthiness of flesh and spirit from which the apostle exhorts Christians to cleanse themselves, 2 Co. 7:1. The fulfilling of the desires of the flesh and of the mind includes all the sin and wickedness that are acted in and by both the inferior and the higher or nobler powers of the soul. We lived in the actual commission of all those sins to which corrupt nature inclined us. The carnal mind makes a man a perfect slave to his vicious appetite.—The fulfilling of the wills of the flesh, so the words may be rendered, denoting the efficacy of these lusts, and what power they have over those who yield themselves up unto them. 5. We are by nature the children of wrath, even as others. The Jews were so, as well as the Gentiles; and one man is as much so as another by nature, not only by custom and imitation, but from the time when we began to exist, and by reason of our natural inclinations and appetites. All men, being naturally children of disobedience, are also by nature children of wrath: God is angry with the wicked every day. Our state and course are such as deserve wrath, and would end in eternal wrath, if divine grace did not interpose. What reason have sinners then to be looking out for that grace that will make them, of children of wrath, children of God and heirs of glory! Thus far the apostle has described the misery of a natural state in these verses, which we shall find him pursuing again in some following ones.

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