Family Relationships

                                                         Sunday School lesson
    

Lesson: Ephesians 5:21-6:4                                                                             
Golden Text: “Submitting to one another in the fear of God” (Ephesians 5:21).

INTRODUCTION.  This week we explore some of God’s instructions on family relationships.  The Bible is not an abstract theological book.  It is a very practical guide to life.  God created the family to be a living illustration of the spiritual reality of the relationship between Christ and His church.  Each member of the family has definite responsibilities that are spelled out clearly in God’s Word.  This week’s lesson will give us some practical suggestions for working relationships among family members.
II. SUBMISSION (Ephesians 5:21-24)

A. A biblical principle (Ephesians 5:21).  The heart of this lesson is stated in this verse as Paul advises his readers that they should be “submitting to one another in the fear of God.”  This is a hard assignment for all of us because it goes against what is usually the case with most people.  But God does provide special grace through the Holy Spirit (see Ephesians 5:18) to help us obey.  The Greek term translated “submitting” was a military term meaning “to rank under.”  It included the idea of submitting to, or obeying the one placed over you.  Submission arises out of “the fear of God” or reverence for Him.  Regardless of our status in life, there will be a time when we all must submit to “one another.”  Submission is not popular in our society.  Even many Christians refuse to be governed, advised, or to admit they need others.

B.  The responsibility of wives (Ephesians 5:22-24).

1. (vs. 22).  Paul applied the principle of submission to family life first focusing on the relationship between husbands and wives.  In this verse he wrote “Wives, submit to your own husbands, as to the Lord.”  In other words, the wife is to submit (or rank under) her husband as if she was submitting to the Lord.  This means that the wife is to submit to her husband in the same spirit as she would unto the Lord, not sullenly or out of coercion, but with love and trust.  Note: In Christ, as well as in the creation, God has established equality between the sexes (see Genesis 2:23-24; I Corinthians 11:11-12; Galatians 3:28; I Peter 3:7).  But He has also established an order of authority that must be respected if the family is to function smoothly.  The husband has the leadership, and the wife is asked to submit to it as part of her duty to the Lord (see Colossians 3:18; I Peter 3:1). Let us not forget that leadership has the responsibility of serving others.

2.  (vs. 23).  Paul goes on to say “For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body.”  The reason that the wife ought to submit to her husband is because “the husband is head of the wife” even as “Christ is head of the church.”  Headship involves responsibility for care, but it also implies leadership in making decisions.  This is a matter of leadership not dictatorship.  As the Head of the church, Christ is “the Savior of the body.”  The term “body” refers to the church.  Jesus saved us from both the guilt and the penalty of sin and will one day save us from the very presence of sin.  Similarly, but in a far limited sense, the husband is appointed to be the “savior” of the wife, sustaining her with physical protection.

3. (vs. 24).  Here Paul concluded that “Therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything.”  The word “subject” is the same as “submissive.”  The wife is to be “subject” to her husband “in everything.”  This may seem to be an excessive demand, but it should be seen in the context of the relationship between Christ and the church.  Christ, as the Head, never will demand what is not for our good.  In the same way, the husband, walking with Christ will only seek what is best for his wife.  Note: The husband has no license to be a dictator.  He needs to realize that final decisions rest in the hands of Christ, the divinely appointed Leader.  The wife should respect the decisions made by her husband as long as those decisions don’t contradict the revealed standards of God.

C.The responsibility of the husbands (Ephesians 5:25).  The husband’s duty is just as demanding as his wife’s.The apostle said “Husbands, love your wives, even as Christ also loved the church, and gave himself for it.”The husband is to love his wife just like Christ loved the church.  This love is not governed by her attractiveness of her behavior; it is governed by God’s command.  This love exalts her to the highest honor (see I Peter 3:7).  The standard against which the husband must measure his love is Christ’s love for the church.  He loved the church in spite of its faults, even to the point that He “gave himself for it.”  Christ died for the church and likewise the husband should so love his wife that he will look beyond her flaws and, if necessary, will even give his life for her.

D. Christ’s purpose for the church (Ephesians 5:26-27).            

1. (vs. 26).  Paul here tells us why Christ died for the church.  He said “That he might sanctify and cleanse it with the washing of water by the word.”  Christ didn’t die just to save the church’s individual members from hell but to create a clean, holy people for Himself.  This is the meaning of “sanctify and cleanse it.”  The word “sanctify” means setting apart for oneself.  This cleansing was achieved by “the washing of water by the word.”  The washing here is not baptism, but the cleansing that comes from “the word.”  God’s Word is seen in other scriptures as a cleansing agent (see Psalms 119:9, 11; John 15:3; 17:17).

2. (vs. 27).  Jesus’ long range goal for the church is “ That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.”  This looks forward to the day when believers will be with Christ in glory and transformed into His likeness (see 1John 3:2-3).  It will be a church “not having spot, or wrinkle, or any such thing.”  When the church is finally presented to Christ after He has cleansed it by the Word, it will be totally without defilement: it will be “holy and without blemish.”  The church has spots and blemishes now, but Jesus, in love looks beyond that and sees us as we will be.  A husband too, should look beyond his wife’s faults and see her as she will be in glory.  He should also remember that unlike Christ, he too has faults his wife must overlook.

E. The principle of unity (Ephesians 5:28-31).

1. (vs. 28).  In this verse, Paul continues his exhortation for husbands to love their wives (see verse 25), but he adds a new thought.  He says “So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.”  Man and woman become one in marriage.  Human beings treasure their own physical life which is bound up in their bodies.  That’s why a man should love his wife as he loves and cares for his own flesh since in marriage, spiritually they become one flesh (see Genesis 2:24).

2. (vs. 29).  Paul amplifies this thought by saying “For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church.”  No normal person is born suicidal or in any way wants to harm himself.  God makes human beings with a desire to preserve their lives and care for their bodies.  Just as a man nourishes and cherishes his own life, he should do the same for his wife.  Love dictates that the husband should expend the same resources on his wife’s physical, spiritual, and intellectual development that he would on himself.  He may not have the means to do what he can do for her, but he should never give her reason to question his intentions.  In the deeper meaning of the Lord and His church, Christ “nourisheth and cherisheth it.” 

3. (vs. 30).  To further explain why the husband should nourish and cherish his wife, Paul likens this to how Christ nourishes and cherishes the church.  Jesus cares for us so much because “we are members of his body, of his flesh, and of his bones.”   Since the body of Christ is one even though it is made up of many members, the husband and wife relationship is also one just as God wants it to be.  As Christ cares for every member of His body, so should the husband care for his wife.  The phrase “of his flesh, and of his bones” does not mean that we have become part of Christ’s physical body.  Instead it is figurative language from Genesis 2:23 that emphasizes our intimate union with Christ.

4. (vs. 31).  Paul here refers to Genesis 2:24 as a scriptural basis for unity in the marriage. He said in this verse “For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.”  This verse establishes that the husband and wife “shall be one flesh.”  But it also says more.  It tells us that the parent-child relationship must come after the bond of marriage, because a man must “leave his father and mother.”  This verse also argues against plural marriage, for only one husband and one wife are in view.  The emphasis on unity and fidelity also rules out extramarital sexual unions (see I Corinthians 6:16).  The phrase “shall be joined unto his wife” adds the fact that since God established the union divorce is ruled out (see Mark 10:7-9).

F. The mystery of the church (Ephesians 5:32).  Here Paul says, “This is a great mystery: but I speak concerning Christ and the church.”  This teaching about marriage and its relationship to Christ Paul said was “a great mystery.”  A “mystery” is a secret hidden in God’s mind that now is revealed to those who are spiritually qualified to receive it.  The “great mystery” mystery here refers to God’s statement about marriage in Genesis 2:24.  It contains more divine truth than appears on the surface, for it includes truth about Christ and the church.  Marriage is only a picture of that relationship.

G. The responsibilities summarized (Ephesians 5:33).  In this verse Paul says, “Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.”  The word “Nevertheless” shows that in spite of Paul’s interest in the church as Christ’s body, he knew that he must end this passage the same way he began.  He therefore repeated the exhortations he gave in verses 22 and 28 by saying every husband was to love his wife as himself, and every wife was to reverence her husband.  Note: Christian spouses often define their relationships according to the prevailing practices in society.  Of course that is an inadequate basis for a Christian home.God’s Word must be our standard.Our marriages portray before others the spiritual relationship between Christ and the church.Only spirit-filled marriage partners can fulfill it adequately. 

III. GUIDELINES FOR CHILDREN AND PARENTS (Ephesians 6:1-4)

A.  The responsibilities of children (Ephesians 6:1-3).

1. (vs. 1).  The spirit must also control the relationship between children and parents.  In this verse the apostle said “Children, obey your parents in the Lord: for this is right.”  The phrase “in the Lord” indicates that Paul is speaking to both parents and children who acknowledge the authority of Christ.  It also implies that a child will obey because he or she is properly related to the Lord.  The reason for obedience is because “this is right.”  It’s right because God established the family with a logical order of authority and to ignore that harms both family and society.  Note: Children need to take their biblical responsibility to obey their parents very seriously.  The sin of being disobedient to parents is listed in Romans 1:30 alongside some heinous sins.

2. (vs. 2).  The command in the previous verse is amplified in this verse where the writer says “Honour thy father and mother; which is the first commandment with promise.”  The term “Honor” means to value or esteem.  Showing “honor” is broader than mere obedience.  It implies giving parents all that is due them at every stage of life.  Obedience ceases when the child grows up and establishes his or her own home; but honor means continuing respect, love, and care, even in the parents’ old age.  Honoring parents, Paul said “is the first commandment with promise.”  In the Decalogue (The Ten Commandments) this command is the only one with a promise (see Exodus 20:12).  Maybe the writer was thinking of this command in relation to all of Israel’s commandments not just the original ten.  If that is the case, it would be the first commandment with a promise.

3. (vs. 3).  The promise to those who honor their parents is “That it may be well with thee, and thou mayest live long on the earth.”  The original promise reads “That thy days may be long upon the land which the Lord thy God giveth thee” (see Exodus 20:12).  For the nation of Israel this meant that if children honored parents and remained true to the Lord, the nation would not be expelled from Canaan.  For the individual Israelite child it meant long life because they would not be executed for rebellion (see Deuteronomy 21:18-21).  This promise carries a general principle for today.  The child who follows the sound example and advice of godly parents lays a solid foundation for a healthy life and avoids those practices that shorten his or her life.  However, this does not guarantee long life.  The early death of a child should not be interpreted as divine judgment for sin.

B. The responsibilities of parents (Ephesians 6:4).  As the spiritual leaders of the family and

charged with showing proper treatment and training of their children, Paul here addressed fathers saying “And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.”  Although mothers also should pay attention to theses exhortations, it is clear that fathers are expected to take the initiative.  The phrase “provoke not your children to wrath” forbids causing unnecessary irritation of the child by excessive strictness, inconsistency in punishment, lack of emotional control and/or showing partiality.  In addition, fathers are to bring up or raise children “in the nurture and admonition of the Lord.”  The term “nurture” refers to the entire process of child training which includes discipline. “Admonition” refers to spoken exhortation, warning and correction.  Fathers are ultimately responsible for the teaching and training of their children.  In fact, the phrase “admonition of the Lord” commands that fathers train their children in the things of the Lord which involves training them toward spiritual maturity.  Giving nurture and admonition implies training with mild discipline when needed.  A father’s primary purpose is to see that his children become adults who love God.     

                    

IV. Conclusion.  The loving Christian family walking in the light of God’s Word is blessed and nurtured by God.  Family relationships that are wonderful and blessed are possible when we do it God’s way.  As each member of the family obeys the Lord, a family relationship that is a testimony to God’s grace and love through Christ will unfold and bless all who observe it.

Living in the Light

 

                                                           Sunday School Lesson

                                 

Lesson: John 1:1-5;Ephesians 5:1-2,6-14                                                                                        
Golden Text: “Be ye therefore followers of God, as dear children” (Ephesians 5:1).

INTRODUCTION.  Christmas lights remind us, or at least should remind us that as God’s children, we ourselves are exhorted in God’s Word to be lights for Jesus.  We are also told to shine our lights for Jesus.  We are told to shine the light of the gospel with our lives and our lips.  The heart of this week’s lesson from John 1 and Ephesians 5 is to remind us to live in the Light.  That is, we are to reflect Christ, who is the Light of the World, the One who wants to shine through us in this sinful darkened world.  This week’s lesson should remind believers that Jesus is the Light of the World as it calls upon us to walk (or live) as children of light.

 THE PROVISION (John 1:1-5)

A. Jesus’ pre-existence (John 1:1-2).  

1. (vs. 1).  The Apostle John opened his gospel with “In the beginning was the Word, and the Word was with God, and the Word was God.”  By using the phrase “In the beginning,” John probably wanted his readers (both Jews and Gentiles) to think about the Creation account in Genesis 1:1.  His point was that Jesus, also called “the Word” was already in existence when the Creation took place.  The term “Word” is best understood to mean the expression of God.  Just as we use words to express what we are and think, so Jesus Christ fully expresses the nature of God (see Hebrews 1:1-3).  John indicates that Jesus is the expression of God for three reasons:

a. First, Jesus is an expression of God because of who He is---God.  Being God He had pre-existence.  John wrote that “In the beginning was the Word.”  The word “was” is in the past tense indicating that the “Word” existed at the time the heavens and earth were created and still continues.  No matter how far back we push “the beginning,” Christ already existed (see John 17:5).

b. Second, Jesus is an expression of God because He “was with God.”  This describes a face to face communion and fellowship between the “Word” and His Father.  Since Jesus Christ was in fellowship with God, He knew the Father’s innermost nature and thoughts and was therefore qualified to reveal Him to man (see John 17:21-26).  This also proves that Jesus is a separate Person and indicates that there is more than one Person in the Godhead.

c. Third, Jesus is an expression of God because “the Word was God.”  Jesus was and always has been divine.  All the essence of deity belonged to Him; therefore He could reveal what God was like.

2.  (vs. 2).  The further statement “The same was in the beginning with God” was John’s way of reemphasizing what he had just said so there could be no misunderstanding.  The words “The same” could be translated as “this one.”  This One who is Deity in the fullest sense was in the beginning with God.

B.  Jesus’ pre-incarnate work (John 1:3-5).

1. (vs. 3).  Is it possible that the “Word,” the pre-existent divine Person was at some point in eternity past created by His Father?  Of course not!  John stated in this verse that “All things were made by him; and without him was not any thing made that was made.”  Jesus is the creator.  Absolutely nothing has come into being without Christ’s creative work (see Colossians 1:12-16).  Scripture also declares that Christ’s power continues to sustain, or keep that which He has created (see Colossians 1:17; Hebrews 1:3).  We tend to think of God as the Creator of the universe, and He is, but Scripture makes it clear that He created through His Son.

2.  (vs. 4).  Christ, the Word, not only created all things but also provided for man all that is essential to his existence.  John said “In him was life; and the life was the light of men.” “Life” has resided in Christ from all eternity.  John does not say that life was created, because it already existed in the Godhead at the time of Creation.  Jesus is the source of all forms of life, including eternal life.  Our physical existence is due to the life we have received from Him.  Again, the word “was” indicates a continuous condition. In other words, Christ was always life.  Note: “Life” is a key word in John’s gospel.  It means more than man’s physical, earthly existence.  It includes a spiritual quality of existence that flows from God.  The life that resides in Christ is also “the light of men.”  Not only do we have life through Christ, but we also have light along with it.  Here the word “light” refers to spiritual understanding and moral insight.  These qualities enable people to comprehend God and what He presents about Himself in His Word.  This light is available to everyone, but by choice many ignore or reject the light and live without God.  The result is the continued absence of light or a life of darkness.

3. (vs. 5).  John goes on to say “And the light shineth in darkness; and the darkness comprehended it not.”  The light that comes from Christ’s divine life “shineth in darkness.”  The word “darkness” in Scripture often refers to evil and satanic opposition to God (see John 3:19: Colossians 1:13).  The word “shineth” is in the present tense indicating that even in this hostile world, the light keeps on shining.  Even though the light invaded the darkness, “the darkness comprehended it not.”  The term “comprehended” can be taken in two ways: grasping in order to understand or embrace, or grasping in order to do harm.  Because of Satan’s active opposition to Christ, the second meaning seems better.  In spite of all the weapons available to the powers of darkness, they are unable to put out the light.  The verb tense of “comprehended” is past tense indicating a point when a concerted effort was made to extinguish the light.  This was probably when Christ was on earth (see Luke 22:52-53).

III. THE CHALLENGE (Ephesians 5:1-2, 6-7)

A. Imitators of God (Ephesians 5:1-2).

1. (vs. 1).  Our lesson turns to Paul’s letter to the Ephesian believers. In this verse he writes “Be ye therefore followers of God, as dear children.”  Paul urged believers to be “followers of God.”   This exhortation is based on the preceding call for kindness and forgiveness in the light of God’s forgiveness of us in Christ (see Ephesians 4:31-32).  The word “followers” literally means mimics.  We are to imitate God in the way He treats people.  The word “be” at the beginning of this command is a present tense verb which means continuous action.  In other words, our imitation of God is to be daily and lifelong.

2. (vs. 2).  Paul continued to say “And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.”  To “walk in love” is a defining mark of one who imitates God.  Love should be the feature characteristic of our conduct, just as it was with Christ who “also hath loved us.” The Greek word for “love” here is “agape” which refers to a covenant love that is unconditional.  Jesus’ love was a self-sacrificing love as shown by His death on the cross.  The command here is for us to live with a deep covenant love toward other people, just as Christ demonstrated deep covenant love toward us.  Paul also said that Christ “hath given himself for us.”  No one took His life, He willingly gave it up for our benefit (see John 10:17-18).Paul described Jesus’ offering of Himself as “a sweet-smelling savour.”In the Old Testament, when Israel offered their sacrifices, the smoke ascended upward, as if going into the presence of God and causing Him to be pleased with the aroma.Paul also used the sweet-smelling savor analogy about Christians when he wrote to the Corinthians “For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish: To the one we are the savor of death unto death; and to the other the savor of life unto life. And who is sufficient for these things?”    

B. Sons of disobedience (Ephesians 5:6-7).  In verses 3-5 which are not part of our printed text, Paul listed a number of sins that believers are to avoid as they imitate God’s character and walk in His love.  Included in that list was fornication, all uncleanness, covetousness, filthiness, foolish talking, jesting and idolatry.  The apostle then told his readers that anyone who practices those things has no inheritance in the kingdom of Christ and God.

1. (vs. 6).  Paul here says “Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.”  The Ephesian believers were warned not to let anyone deceive them with “vain words.”  This refers to empty or worthless words: that is language that does not edify.  Paul’s words “for because of these things” refer back to verse 3-5 where he mentioned several sins as being part of the lifestyle of those who don’t know God.  He describes those people as “the children of disobedience” and their behavior brings “the wrath of God” upon them.  Unbelievers, along with their evil practices can expect God’s wrath. 

2. (vs. 7).  Referring to the children of disobedience in the previous verse, Paul here said “Be not ye therefore partakers with them.”  Because those who continue to practice sin can expect God’s wrath, believers are warned against becoming “partakers with them.”  We have no business identifying ourselves with unbelievers in their sinful activities.  The word “partakers” means to be a co-participant or someone who indulges in the same things being done by the sons of disobedience.  As believers, we must avoid all sinful activity because as God’s children we have a much higher calling.  Note: I’m sure we all have heard people say at one time or another “God hates the sin but loves the sinner.”  However, if a sinner continues to reject God and live in unrepentant sinfulness, God’s wrath remains on that person.  We can’t live completely separate from unbelievers, but we are not to take part in their sinful activities.

IV. THE CHANGE (Ephesians 5:8-14)

A. Walking as children of light (Ephesians 5:8-10).

1. (vs. 8).  In this verse Paul said “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light.”  The apostle reminded the Ephesian believers that they “were sometimes darkness,” meaning that before they received Christ they were in darkness.  The word “darkness” can mean evil, sin, or ignorance of God’s Word. The interesting thing is that Paul didn’t say believers only walked in darkness; he said that believers were “darkness.”  In our former condition before we received Christ, we not only lived in darkness or sin, but darkness or sin lived in us (see Ephesians 4:18-19).  But now that we have received Christ Paul said “now are ye light in the Lord.”   We are no longer “darkness” but in Christ we are now “light.”  Speaking to His disciples, Jesus said “Ye are the light of the world” (see Matthew 5:14).  We are not to hide our light, but we are to let it shine to the glory of God (see Matthew 5:15-16).  We are able to do this as we “walk as children of light.”  We are to conduct our lives in a way that allows Christ’s light to be clearly seen.  Note: Contrary to what many believe, people are not basically good.  Those who are ignorant of God’s Word are identified with the evil of this world and thus are the embodiment of darkness.  However, that all changes when that natural darkness is dispelled by the light of the truth as found in the gospel.

2. (vs. 9).  In this verse Paul parenthetically adds “(For the fruit of the Spirit is in all goodness and righteousness and truth;)”  Because we possess Christ’s light we can exhibit “the fruit of the Spirit” in all “goodness and righteousness and truth.”  These qualities ought to be present and growing in anyone who claims to be walking in the light (see I John 2:9).

3. (vs. 10).  This verse actually picks up after verse 8.  Paul says as we walk as children of light we are “Proving what is acceptable unto the Lord.”  The word translated “proving” means to examine, to put to the test, or to verify.  Here it implies paying careful attention to what God desires, and confirming His approval by faithfully obeying His Word in all matters.

B. Exposing the works of darkness (Ephesians 5:11-12).

1. (vs. 11).  In this verse Paul wrote “And have no fellowship with the unfruitful works of darkness, but rather reprove them.”  As children of light, we are not to have any “fellowship with the unfruitful works of darkness.”  The Greek word for “fellowship” means “to share company.”  To be “unfruitful” means to be of no profit or benefit to anyone.  The “works of darkness” are immoral and wicked deeds, some of which Paul listed in verses 3-5 (not printed in our text). Unlike fruits of righteousness, sin bears no fruit that benefits anyone.  Sin may be pleasant for a season but yields only death.  Believers are to have “no fellowship” or share company with those who commit acts of moral and spiritual darkness (see I John 1:5-7); instead Paul said we are to “reprove them.”  Here the word “reprove” means to expose something, to show it for what it really is.  It is not enough just to abstain from sin; we are also to expose it.  Christians expose sin for the evil it is by demonstrating the light of Christ-like conduct.

2. (vs. 12).  Referring back to the “unfruitful works of darkness, Paul in this verse said “For it is a shame even to speak of those things which are done of them in secret.”  Exposing sin does not necessarily mean talking about it.  There are things done in secret today that if we knew about them would horrify us.  Believers are to avoid becoming fascinated with what goes on in people’s private lives.  Such fascination can only bring harm.  Note: God wants people who will take an active and vocal stand against sin in all its forms (see Leviticus 19:17).  Believers must speak out for what is true and right in love. In other words, it’s not what we say to expose sin; it’s how we say it.

C. Manifesting the means of light (Ephesians 5:13-14).

1. (vs. 13).  Referring back to verse 11, Paul here says “But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.”  When sinfulness is “reproved” or exposed, it is done so “by the light.”  The word “manifest” means to reveal, to make something evident or clearly seen and understood.  Christ’s light in the believer makes sin evident and clearly seen by those who practice it when it is “reproved” or exposed.  We don’t have to participate in activities of darkness in order to expose them.  What we need to do is consistently live as those who know and understand God’s standards and expectations.  This means that there will be many times when certain things are taking place and we must take a stand and not be part of them.  This is one way that the light of Christ in us can “manifest” or make evident the sins being committed.

2. (vs. 14).  Paul concludes our lesson by saying “Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.”  The phrase “Wherefore he saith,” introduces a quotation that bears some similarity to passages such as Isaiah 51:17 and 60:1.  However, this quotation cannot be matched precisely with any Old Testament passage.  Most commentators consider the words Paul quoted here to be part of an early Christian hymn, perhaps based on Isaiah 60:1.  The meaning of this quotation is open to different interpretations.  The language is clearly metaphorical and appears to apply the picture of physical resurrection to the spiritual life.  The Greek term used for sleep in the phrase “Awake thou that sleepest” can refer to literal sleep or to a state of spiritual apathy or unawareness (see Mark 13:36; I Thessalonians 5:6-7).  This phrase then could be a call to awake from the sleepy stupor of sin.  The phrase “arise from the dead” seems to add intensity to the call.  Paul had earlier described the Ephesians’ former lives in terms of spiritual death (see Ephesians 2:1, 5).  In Christ, they had risen from that death to new life (see Romans 6:4).  Therefore, this verse 14 most likely is a call to unbelievers to trust Christ and be raised from the deadly grasp of sin.  It is also quite likely that Paul included Christians as well, urging them to come out of their sleep and arise and withdraw in every way from the company of the wicked spiritually dead.  Note: A much simpler way to understand Paul’s quote may be that it expresses the truth that when sin has been exposed and a person becomes a believer, he awakens from his or her spiritual darkness and arises from his or her spiritual death.  The final part of this quote says “and Christ shall give thee light.”  In other words, once a believer makes a clean break from his or her old ways, they can expect the light of Christ to shine on them, enabling them to live joyfully for God.

                         

V. Conclusion.  This week’s lesson teaches us that Christians should walk in love and in the light of God’s righteousness.  We should stand out in marked contrast to the sin darkened world around us.  With the light of Christ shining in and through us we can continue our walk through life, making wise decisions and responding to different situations each day.  Let us do so using the light and knowledge of spiritual truth that God has given us.  Failure is costly; success is very rewarding.

Unity in the body of Christ

                                                             Sunday School Lesson



Lesson:  Ephesians 4:1-16                                                                                        
Golden Text:  “There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism” (Ephesians 4:4-5).


INTRODUCTION. Our lesson this week discusses the unity of all believers in the body of Christ, the church.It teaches what God has done and continues to do concerning this.We will see what parts we play and what the goal or end result of our working together should be.This applies to the local congregation as well as to the church at large since its beginning.Unfortunately, sometimes the unity of the church may not be evident in our experience, but we must understand the purpose of God in our unity and the part we personally play in the fulfillment of that purpose.

II. THE UNITY OF THE CHURCH (Ephesians 4:1-6).  As was typical of the Apostle Paul’s epistles, he began by writing about doctrinal truths and then followed up with how those truths should be practically applied.  In the first three chapters of Ephesians, Paul dealt with the doctrine of the heavenly calling of the church, our position in Christ and the unity that God provides.  In chapter 4, Paul addressed how we are to preserve that unity.

A. Worthy of our calling (Ephesians 4:1-3).  

1. (vs. 1).  After presenting doctrine in the previous chapters, Paul wanted his readers to put this doctrinal teaching into daily living by saying “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called.”  The word “therefore” points back to the doctrinal teachings in the first half of this book.  It marks the transition Paul is making from the doctrinal teachings to the application of those teachings.  He appealed to his readers while he was in prison, under house arrest in Rome.  Paul understood that he was there by the Lord’s will because he called himself “the prisoner of the Lord.”  Rome was not in control of his life, God was!  He urged the Ephesian believers to “walk worthy of the vocation wherewith ye are called.”  The Christian “walk” refers to how believers are to live.  Walking refers to consistent, routine activity in life. The word “vocation” means one’s calling.  Paul was telling his readers to let their conduct agree with their standing before God.  He didn’t urge his readers to be godly in order to keep their heavenly calling; they were to live consistently with the calling they already had.  We might put it this way, “you are a heavenly people, now live like it!” 

2.  (vs. 2).  But what conduct is worthy of the Christian calling?  Paul said “With all lowliness and meekness, with longsuffering, forbearing one another in love.”  He listed three important virtues that a Christian should exhibit to demonstrate the worthiness of his or her calling.

a. First, we should show “lowliness,” that is, an attitude of humility.  Our exalted position in Christ should lead us to be humble, not proud for we know that we received our calling or position not because of what we’ve done, but only by God’s grace.

b. Second, we should walk in “meekness.”  A “meek” person is gentle in character, submissive to God and others.  He or she does not seek to assert their own importance.  In both attitude and actions, they are under God’s control (see II Timothy 2:24-25).

c. Third, the believer should manifest “longsuffering.”  This speaks of patience or slowness to become angry when we are wronged.  God is longsuffering toward sinners, and He wants us, who bear His image, to be so as well.  Showing these qualities leads to “forbearing one another in love” meaning that we put up with one another’s faults and never stop loving when faults are revealed.

3. (vs. 3).  As we conduct ourselves in the manner of our calling, Paul said the believer should be “Endeavoring to keep the unity of the Spirit in the bond of peace.”  The Greek term translated “endeavoring” means to make haste or to be swift.  The emphasis here is to be swift to preserve or “keep the unity of the Spirit.”  Believers are not asked to create unity, for the Holy Spirit has already done that.  Instead, with divine assistance we are to preserve unity in the church even in the midst of Satan’s attacks to destroy it.  We are to preserve unity “in the bond of peace.”  In other words, “peace” is what binds believers together in unity.  We can’t create that bond because Christ did that (see Ephesians 2:14-17).  This unity is planted by the Holy Spirit, but it must be cultivated by each Christian.

B.Hope of your calling (Ephesians 4:4-6).

1. (vs. 4).  Beginning with this verse and continuing through verse 6, Paul tells us that it is important to preserve unity among believers because God has bound believers together with a sevenfold cord.  The apostle said in this verse “There is one body, and one Spirit, even as ye are called in one hope of your calling.”  First “There is one body.”  All Christians belong to the same body of Christ, the church.  Since we are a unified, spiritual organism, we should strive for unity among ourselves.  Members of one body don’t oppose one another.  There is no Jewish church and a Gentile church.  We are one body in Christ (see Galatians 3:28).  Second, there is “one Spirit.”  This refers to the Holy Spirit.  Every believer possesses the same indwelling Holy Spirit (see I Corinthians 12:13).   In spite of differences among believers, the Holy Spirit gives unified direction.  He will never lead those who follow His teachings into disharmony. Third, there is “one hope of your calling.”  Those who are called have the same, or “one hope” which is sharing in the glory of Christ throughout eternity (see Romans 8:29-30; I John 3:2-3).  The Holy Spirit’s presence in us is a guarantee that we will reach heaven (see Ephesians 1:13-14).

2.  (vs. 5).  Continuing to list the things that unit us in God’s sevenfold cord, Paul here says we have “One Lord, one faith, one baptism.”  Fourth, there is “One Lord,” Jesus Christ, who is the chief cornerstone of the church (see Ephesians 2:20), and He demands an allegiance and obedience that should bind Christians together.  When we begin to follow men, as the Corinthian church did (see I Corinthians 1:12-13), we have divisions, not unity.  Fifth, there is “one faith” that also unites us.  There is only one gospel to be believed, and every believer must place the same faith in the same Person, Jesus Christ.  He becomes our Saviour through faith, and there is no other way.  Therefore we come by only “one faith.”Sixth, Paul said we all share “one baptism.”The rite of baptism symbolizes our identification with Christ in His crucifixion, burial and resurrection (see Romans 6:3-6).  However, in this verse “one baptism” surely refers to the baptism of the Holy Spirit that all believers experience at conversion.  When we are saved, we experience “one baptism” as we are baptized into the body of Christ by the Holy Spirit (see I Corinthians 12:13).

3. (vs. 6).  The seventh and final strand in God’s sevenfold cord in the church’s unity is “One God and Father of all, who is above all, and through all, and in you all.”  Believing Jews and Gentiles do not worship separate deities.  There is only “one God” and He has become the Father of all Christians (see Ephesians 2:18).  As the only God, He is “above all, and through all, and in you all.”  Of course this is limited to believers, because only those who receive His Son have the Father.  

II. THE GIFTS TO THE CHURCH (Ephesians 4:7-10 )

A.  Grace given (Ephesians 4:7-8).

1. (vs. 7).  At this point, Paul changes his emphasis from the basis of our unity to the receiving of spiritual gifts by each believer.  He says in this verse “But unto every one of us is given grace according to the measure of the gift of Christ.”  The word “but” introduces Paul’s change in emphasis.  The phrase “unto every one of us is given grace” refers not to saving grace, but to grace for service. Every believer is given at least one spiritual gift to be used in God’s work.  We should discover our gifts and minister them in areas where we are most qualified.  In Roman 12:6, Paul called such graces “gifts.”  Interestingly, the Greek word for gift, which is charisma, comes from the Greek word for grace, “charis.”  The idea here is that God’s graciously bestowed gifts are intended for the benefit of the entire church body (see I Corinthians 12:7; 14:12).  Grace or gifts for service is given “according to the measure of the gift of Christ.”  In I Corinthians 12:1-11 the gifts mentioned are said to be given by the Holy Spirit, but here they are described as the gifts of Christ. There really is no debate here.  The phrase “the gift of Christ” could refer to the Holy Spirit Himself, since Christ sent Him as a gift to the church (see John 15:26; Acts 2:38).  The Holy Spirit then would be seen as measuring out to Christians such gifts as Christ has willed them to have.   

2. (vs. 8).  To support the idea of the giving of spiritual gifts, Paul quoted from Psalms 68:18 saying “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.”  The Psalms Paul referred to is a victory psalm, describing how God works on behalf of His children and how He will give them victory over their enemies. This quote portrays a military victor leading his captives home and giving gifts to his subjects.  The captives in this case are Jesus’ own people rescued from another captor, sin.  The picture Paul is painting is of Jesus, who won a great victory at the cross.  He returned home to heaven, that is “he ascended up on high” victorious and “led captivity captive” meaning He was able to free all those who had been previously held captive by sin.  As a result of His victory and ascension, Jesus was also able to give “gifts unto men” specifically those who had received Him as Saviour and were now part of His newly formed church.  However, the “gifts unto men” were gifted individuals as we will see in verse 11.  These individuals were Christ’s gifts to His church.

B. Victory won (Ephesians 4:9-10).

1. (vs. 9).  Here, Paul in order to explain verse 8 said parenthetically, “(Now that he ascended, what is it but that he also descended first into the lower parts of the earth?”  The apostle concluded that if Christ ascended into heaven, He first had to descend.  This verse says that Christ “descended first into the lower parts of the earth.”  Many people interpret the phrase “the lower parts of the earth” to refer to hades (hell), the grave, or the earth.  It may be best to understand this verse as Christ ascending back to heaven only after coming down to earth in humility to die on the cross (see Philippians 2:5-8).  By dying on the cross, Christ won the ultimate victory over sin, death and the devil.  We cannot be sure of the exact meaning of this phrase which is not crucial to understanding this passage.  The main point is the statement in the next verse.

2. (vs. 10).  In this verse Paul says “He that descended is the same also that ascended up far above all heavens, that he might fill all things.)”  As stated previously, the main point of verse 9 is that Jesus is the same person who descended to the earth and then “ascended up far above all heavens.”  He ascended to a place of highest exaltation, a position at the Father’s side to “fill all things” meaning to fill the entire universe.  Jesus’ return to His place of universal headship and authority over everything gave Him the right to bestow gifts on whoever He wished.

IV. THE BENEFITS TO THE CHURCH (Ephesians 4:11-16)

A. Equipping and edifying (Ephesians 4:11-12).  There are four texts in the Bible that list the spiritual gifts which are special God-given abilities that enable us to be used in edifying  (causing growth) the body of Christ.  The gifts listed in Romans 12:3-8 are called “grace gifts” or gifts not necessarily given supernaturally.  Those listed in I Corinthians 12:8-10 are called “revelation gifts” which were the word of knowledge, the word of wisdom, and the discernment of spirits (the ability to determine whether or not a message was from the Holy Spirit) and prophecy (foretelling the future).  I Corinthians 12:9-10 list gifts called “sign gifts” designed to cause awe or amazement to all who observed them.  These included miracles, healings, different kinds of tongues and the interpretation of tongues.  These were gifts or abilities to be used in ministry. The gifts in verse 11 are gifted men given to the church.

1. (vs. 11).  Because of Christ’s victory over sin and death and His ascension into heaven, He was able to give gifts to the church in the form of men.  Paul said “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers.”  The word “some” refers to churches.  Not all churches have all of these gifted persons and some churches have them all. The apostle listed four groups of church leaders gifted to the church by Christ, the gift-giver.

a. The first group are “apostles.”  Scripture implies that apostles had to be witnesses of the life, ministry, and resurrection of Jesus (see Acts 1:21-22; I Corinthians 9:1-6).  The apostles included the Twelve (including Matthias in Acts 1:26), Paul (see Romans 1:1), Barnabas (see Acts 14:14), James (see Galatians 1:19), Andronicus and Junia (see Romans 16:7).  The “apostles” had a very specific ministry of spreading the gospel and establishing the church (see II Corinthians 12:12).  The ministry of the apostles was replaced by the New Testament.  Their office was not transferrable and has ceased since no one living today has seen Christ (see I Corinthians 9:1; 15:5-8).

b. The second group are “prophets.”   New Testament prophets sometimes foretold the future (see Acts 1:27-28), but more often they exhorted and strengthened God’s people (see Acts 15:32; I Corinthians 14:29).  Since the “prophets” and “apostles” formed the foundation of the church (see Ephesians 2:20) they no longer existed after the first century.  Their role was replaced by the New Testament. 

c. The third group of persons given to the church were “evangelists.”   These persons were endowed with the special ability to present the gospel to unbelievers bringing them to Christ.  Philip was a noted evangelist (see Acts 21:8), and Timothy was told to do the work of an evangelist (see II Timothy 4:5).  Evangelists are still important to the church today.

d. The third group was “pastors and teachers.”  Most scholars agree that this should be one group of persons, “pastor-teachers.”  These leaders ministered in local congregations, overseeing the saints and building them up in their spiritual growth. They were most likely the elders and bishops of the local churches (see Acts 20:17, 28; I Timothy 3:2).  A pastor is a shepherd who is responsible for leading, feeding, directing and protecting God’s flock (see I Peter 5:1-3).  This involves teaching since biblical instruction is the most important weapon against error and the surest road to spiritual maturity.  The ministry of “pastor-teachers” is just as necessary today as it was in the first century.

2. (vs. 12).  In this verse Paul tells us why God gives these different groups to the church.  He said it was “ For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.”  The Greek word for “perfecting” means equipping, preparing, or rendering fit.  The Greek word translated “edifying” literally means “the act of building.”  Christ gave these gifted leaders to the church and their role was, and still is to equip the believers for ministry or service.  As they trained and developed the congregation, all Christians would be able to do the work of ministry.  

B. Unity and perfection (Ephesians 4:13-14).

1. (vs. 13).  How long should the process of equipping and preparing believers for ministry continue?  Paul answered this question by saying “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.”  Preparing believers for service must continue until all believers are united in one “faith,” or doctrine and purpose, and achieve a full knowledge of Jesus Christ.  With the phrase “unto a perfect man, unto the measure of the stature of the fulness of Christ,” Paul viewed the church as a man growing to maturity.  Therefore, the goal of the church is to match the “stature of the fulness of Christ” who is the Head.  

2. (vs. 14).  Just as Paul viewed the church as a man growing to maturity, in this verse he contrasts that with the immaturity of children who are easily influenced.  Paul said “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.”  Christians are not to be like “children, tossed to and fro, and carried about with every wind of doctrine.”  Immature Christians are easily influenced or blown around back and forth by false or inaccurate teachings.  Deliberate false teaching comes from those who use “cunning craftiness” to purposely twist the Scriptures in order to attract followers to themselves.  The phrase “they lie in wait to deceive” means that false teachers look for ways to “deceive” or trick believers into following them.  Some will use cults, some will give false hopes of gaining prosperity, and some will teach unbiblical ways to attempt to manipulate God to heal or bless.  Christians who are easily deceived reveal a lack of growth in their knowledge of Christ.

C. Growing and working (Ephesians 4:15-16).

1. (vs. 15).  Instead of falling for anything, Paul here said believers should be “speaking the truth in love, may grow up into him in all things, which is the head, even Christ.”  An important feature of spiritual growth is “speaking the truth in love.”  This simply means that believers must be true in word and in deed.  Christians must be honest, unlike the deceitful schemers in the previous verse.  One important mark of the Christian should be his or her practice of integrity. As we speak the truth, it must be done “in love.”  Too often Christians are so eager to speak the truth that they don’t realize how they say it could be more damaging than what they say.  Remember, when we “speak the truth in love” it is more important how you say something than what you say.  “Speaking the truth in love” will help us “grow up into him in all things” or in all aspects of life.  We need to be balanced, well-rounded Christians.  If we neglect the personal holiness of Bible Study and Sunday school, or works of mercy, or sharing the gospel with others, we have failed to understand our goal of reaching spiritual maturity.  We are to “grow up into him… which is the head, even Christ.”  Christ is not only the model we seek to imitate, but He is also the source of strength that makes growth possible. 

2. (vs. 16).  Referring back to Christ in the previous verse Paul says “From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.”  The words “From whom” refer to Christ.  Through Him the church body is “fitly joined together.”  In other words, Christ knits the body together in greater unity.  Jesus has “compacted” or closely united the church so that “every joint supplieth according to the effectual working in the measure of every part.”  This means that every believer is important in the body of Christ and it grows only as every part works together.  The result of this unity is the “edifying of itself (the church) in love” meaning that the church grows spiritually as every believer ministers or serves in love.         

              

V. Conclusion.  The burden of ministry will overwhelm one person.  But when many believers work together, they not only make the task easier, but will also experience the blessing of God as they fulfill His design for bringing the church to maturity.  Many Christians today have the feeling that they don’t have to do the work of the church because they are paying the pastor (in some cases) to do it.  God’s plan, however, is that each believer be involved in His work.  We all need to ask ourselves, “What is my role in the body of Christ?”

One in Christ

                                                         Sunday School Lesson                                                            
                                 

Lesson:  Ephesians 2:11-22                                                                                       
Golden Text:  “In whom all the building fitly framed together groweth unto an holy temple in the Lord” (Ephesians 2:21).

 INTRODUCTION.Is it possible for Arabia and Jews to make peace and live together in harmony?  Will there ever be peace in Afganistan?In these situations, and in thousands of others like them, we would have to say that history teaches us that the deep hatred existing between these warring factions makes it nearly impossible for them to live in peace.In studying this week’s lesson, however,we will discover how it is possible for two enemies to have a change of heart.In Jesus Christ, Jews and Gentiles have entered a new relationship.This new relationship was brought about by the blood of Christ.

II. A PROBLEM (Ephesians 2:11-14) 

A. Gentiles previously alienated from Israel (Ephesians 2:11-12).  

1. (vs. 11).After declaring to the Ephesian believers how a person is saved and that we are God’s workmanship (see Ephesians 2:8-10), Paul wrote “ Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands.”So that Gentile readers might better appreciate the unity they now enjoyed with Jewish believers in Christ, Paul urged them to remember how they were viewed before receiving salvation.Because there was a division between Jew and Gentile, Paul said they were “called Uncircumcision by that which is called the Circumcision in the flesh made by hands.”Jews used the term “uncircumcision” in a derogatory way when referring to Gentiles.Physical circumcision was a barrier between Jews and Gentiles.Circumcision was the sign that the Jews shared in the blessings of the Abrahamic covenant (see Genesis 17:10-14).  Jews were very proud of this mark and contemptuously referred to Gentiles as the “Uncircumcision.”  Paul’s reference to “that which is called the Circumcision in the flesh made by hands” is how he described the Jews.

2.  (vs. 12).  Continuing to remind the Gentiles in Ephesus of what their relationship was with God before receiving Christ, Paul said “That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.”  The phrase “at that time” refers to the time before the Gentiles received Christ as Saviour.  Paul listed five things that showed the condition of Gentiles before they were saved.

a. First of all they were “without Christ.”  Since Jesus came from a Jewish heritage, Gentiles had no claim to Him.

b. Second, the Gentiles were “aliens from the commonwealth of Israel.”  This means that they were alienated from the nation of Israel having no citizenship there.  The word “aliens” means “to be a nonparticipant.”  Israel was a theocracy (worshipped one God) that included priests who represented the nation before God and prophets who brought His messages to the people.  Gentiles didn’t have those benefits.

c. Third, they were “strangers from the covenants of promise.”God made “covenants” or agreements with Abraham, Isaac, and Jacob and their descendents (Jews) promising them a land, a nation, and great blessings.  He also covenanted with David that his descendents would have the perpetual right to Israel’s throne.These “covenants of promise” did not include the Gentiles. These promises meant nothing to them.

d. Fourth, the Gentiles had “no hope.”  Since Gentiles were not included in Israel’s privileges, they had nothing to cling to or look forward to spiritually.

e. Fifth, Gentiles were “without God in the world.”  Superstitious Gentiles had many gods, but they were made by hands.  The phrase “in the world” indicates that they were subjects of the spiritual kingdom of Satan (see I John 2:16).

B.  Gentiles are brought near (Ephesians 2:13-14).

1. (vs. 13).  No one could have predicted the change the Gentiles would experience in their spiritual privileges.  Paul here says “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.”  Gentiles had been “far off” from both God and Jews in the past, but now “in Christ Jesus” God made a way for them to come “nigh” or near Him and have a relationship with Him.  This was made possible by the shed “blood of Christ.”Note: Jesus shedding His blood on the cross paid the price for the sins of everyone, Jew and Gentile thus making the way to a relationship with God wide open.The result of Jesus’ shed blood was a new unity, or peace between Jews and Gentiles that had not been there before.

2.  (vs. 14).  Still speaking of Christ from the previous verse, Paul continues to say “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us.”  The apostle called Jesus “our peace” because He “made both one.”  Jesus had provided a way for both Jews and Gentiles to be unified and become one.  No longer would there be division between them in Christ.  The difference between Jews and Gentiles ceased to exist before God.  Jesus was able to accomplish this miracle of making both Jew and Gentile one because He “hath broken down the middle wall of partition between us.”  Symbolic of the hatred between Jew and Gentile was an actual wall in the temple that banned Gentiles from the inner courts of the temple.  Affixed to this wall were inscriptions warning Gentiles to stay out or be killed.  Paul was probably not talking about this physical wall but was merely using a metaphor that both Jew and Gentile could relate to if they thought about the temple.  When Paul used the words “between us” he was referring to Jews, including himself, and Gentiles.

III. GOD PROVIDES A SOLUTION (Ephesians 2:15-18)

A.  One new man (Ephesians 2:15-16).

1. (vs. 15).  Christ broke down the partition between Jew and Gentile “Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace.”  Christ broke down the wall of separation as He “abolished in his flesh the enmity, even the law of commandments contained in ordinances.”  The word “abolished” means to completely destroy.  Jesus Christ, as a human, which is the meaning of “in his flesh,” destroyed the “enmity” or hatred between Jews and Gentiles.  Paul indicated that the “enmity” was “the law of commandments contained in ordinances.”  The Law of Moses set Jews apart from Gentiles.  It gave the Jews their unique way of life.  As the Jews interpreted and applied the Law, it fed their pride and led them to despise others.  But if the Law was set aside or “abolished,” better relations between Jew and Gentile would be possible.  Jesus accomplished this “in his flesh.”  Jesus became a true man so that He could fulfill the law perfectly in His life and die under the curse.  The Mosaic Law therefore, has served its purpose and is no longer necessary (see Romans 10:4; Galatians 3:19-25; 4:4-6).  By breaking down the separation initiated by the Law, Christ made “in himself of twain one new man, so making peace.”  Once Jesus fulfilled the requirements of the Law, He created through Himself, one group instead of two.  The old barriers might still stand between unbelieving Jews and unbelieving Gentiles, but those “in Christ” have no national, racial, or ethnic walls (see Galatians 3:27-28).  God sees them as “one new man.”  They don’t change from Gentile to Jews or from Jews to Gentiles.  Both are changed into something entirely new---Christians!

2. (vs. 16).  Again, Paul continues to speak of Christ saying “And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby.”  The word “reconcile” means to bring two or more parties back into a friendly relationship after there has been a separation.  Because of what Jesus did on Calvary, He “reconciled” or brought peace between God and both Jews and Gentiles.  Through the cross Jesus has “slain the enmity thereby.”  The “enmity” here refers to the separation between God and man.  By being put to death Himself, Jesus put to death the hostility between God and man caused by sin.

B. Both Jews and Gentiles have mutual access (Ephesians 2:17-18).

1. (vs. 17).  Paul said Christ also “came and preached peace to you which were afar off, and to them that were nigh.”  Jesus preached peace to both Jews and Gentiles.  However, the major part of this preaching was done by Jesus’ apostles who He sent forth to proclaim the peace He brought with His death.  Those who “were afar off” were the Gentiles and those “that were nigh” or near to God, were the Jews.  The Gentiles “were afar off” because they were not part of the relationship God had established with the Jews (see vs. 12).  Obviously the Gentiles needed the message of reconciliation or peace; but even the Jews, “who were nigh” needed to know the way to fellowship with God.  Yes, they had spiritual privileges but those privileges didn’t guarantee individual salvation.

2. (vs. 18).  In this verse Paul says of Christ “For through him we both have access by one Spirit unto the Father.”  The apostle declared that through Christ, “we both,” meaning Jews and Gentiles, “have access by one Spirit unto the Father.”  The Greek word for “access” here means “to have admission to.”  In this case the “access” or admission is to “the Father.”  Jews always had the right and privilege of approaching God through the priests and sacrifices expressed in the Law.  Now, because of Christ’s sacrifice, they have access to God apart from the Law, and the Gentiles have that same right of access.  Notice that all three Persons of the Trinity are involved in this new relationship.  Our access to God the Father is made possible by God the Son and it is accomplished through God the Holy Spirit who is here called “one Spirit.”  The Holy Spirit since the Day of Pentecost has been joining persons of every background into a unique spiritual body, the church (see Acts 11:15-18; I Corinthians 12:13).

IV. A NEW RELATIONSHIP (Ephesians 2:19-22)

A. Jews and Gentiles are fellow citizens (Ephesians 2:19-20).

1. (vs. 19).  Paul now described the result of the unifying work of Christ and the Holy Spirit.  He said “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God.”  Now that Gentiles are in Christ, they are no longer “strangers and foreigners.”  The term “strangers” refers to people who don’t belong to a community.  “Foreigners” are noncitizens living in the vicinity with limited rights and protections.  Both these terms certainly apply to the Gentiles as seen in Paul’s use of the word “ye.” But they can also apply to unbelieving Jews who also were considered “strangers” and “foreigners” to God’s family.  However, now in Christ, Believing Gentiles and Jews are “fellowcitizens with the saints.”  They possess the same citizenship as “the saints” which refers to believers of all ages.  Gentiles have been included in the company of believers on an equal basis.  They are also now “of the household of God.”  This means that they are children in a spiritual family that has no distinctions in it (see Galatians 3:28-29).  A person enters that family not through natural lineage, but through spiritual rebirth (see John 1:12-13; 3:3-7).  It’s interesting that “fellow-citizens” is the opposite of “foreigners” and “household of God” is the opposite of “strangers.”  This indicates that there is a complete reversal in the status of both unbelieving Jews and Gentiles.

2. (vs. 20).  In addition to the Gentiles becoming “fellow-citizens in the “household of God,” Paul said they were also “built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone."  Paul pictured the growing church as a temple in the process of being built and Gentiles are part of it.  The “foundation” of the church is made up of the “apostles and prophets.”  This verse gives rise to two related questions.  First, was Paul referring to Old Testament or New Testament “prophets?” He was most likely referring to “prophets” during his own generation and not from the Old Testament.  He spoke of New Testament prophets elsewhere in this epistle (see Ephesians 3:5; 4:11).  In addition, apostles are mentioned before the prophets here.  The normal order would be reversed if Paul was referring to Old Testament prophets.  The second question is whether the “apostles” and “prophets” laid the foundation, or are they the foundation.  Some believe that since Paul elsewhere taught that Christ is the only foundation of the church (see I Corinthians 3:11), he must have meant that by preaching Christ, the “apostles and prophets” built upon the foundation Christ had laid.  Instead of seeing Christ as the foundation as he did in I Corinthians 3:11, here Paul saw Him as “the chief corner stone" without which the building would collapse.  Therefore, Christ has the unique place of honor in the church. 

B. A holy temple (Ephesians 2:21-22).

1. (vs. 21).  In this verse Paul stated that “in whom (Christ) all the building fitly framed together groweth unto an holy temple in the Lord.”  This spiritual building, consisting of its Jewish and Gentile members, is now called “an holy temple in the Lord.”  The temple is holy, set apart for God.  In this temple God receives worship and praise.  The hearts of believers is the basic place of worship in God’s kingdom on earth.  Paul also said that this building “growth” indicating that it is a living structure, forming a living spiritual temple to glorify the Lord, with believers added daily.  Of course the words “in whom” refer back to Christ, the cornerstone (see vs. 20).  Only in Him is the temple “fitly framed together” or closely joined together.

2. (vs. 22).  Our last verse says “In whom ye also are builded together for an habitation of God through the Spirit.”  Again, the words “In whom” refer to Jesus Christ.  It is in Christ that all believers, both Jews and Gentiles, are “builded together” to form “an habitation of God.”  In the Old Testament the presence and glory of God inhabited a literal stone building.  Now God dwells in the hearts of believers.  Simply put, God dwells in and among us, and the church is the body through which He manifests Himself on earth today.  He does not limit His presence to a material building that we visit once or twice a week.  He lives everywhere His people are, for they are His “habitation” or temple. 

               

V. Conclusion.  It was always God’s plan for Gentiles to become a part of His spiritual family forming a new entity. Our lesson this week teaches that this new entity is neither Jew nor Gentile, but both Jew and Gentile, showing God’s present visible glory to the unbelieving world.  Regardless of the variety of local churches and messianic congregations, the one universal body of Christ is made up of all who believe.  Just as the individual redeemed soul is God’s masterpiece, so too is the church.  Let us display His superb workmanship to the world so that others may be drawn to Him and worship with us.