Ephesians 1:1-14a

I've just been looking at the letter to the Ephesians. I want to consider with you just a little bit about those who received it, the addressees of the letter, and remind you that while this is written to believers and would be read when they were together in church fellowship, this is written actually addressed to saints, to the faithful in Christ Jesus. It is addressed to individuals.

That, to me, is the most important fact that we will follow up as we look at this history. They are Ephesians, and that will remind us of the experiences of this assembly, and of the people who are so richly blessed in the ministry of this letter. Paul had stopped in Ephesus on his way back from his second missionary journey, and it was a brief stop.

He was determined to go back to Jerusalem, but he did return for a longer visit, three years, and the locale preaching, and seeing the mighty hand of God and blessing. Mighty miracles were performed while he was there, and there was a mighty work done, and the Word of God grew and continued. There were adversaries.

It was the very heart of idol worship, and idol worship of the most defaced kind. Diana of Ephesians, they reckoned to be great, and you remember that Demetrius was the one who stirred them all up, and Paul was there to somehow or other rid the town of the nuisance of these men that were engaged in their business. Paul does speak about beasts that he fought at Ephesus, and if he means that figuratively, maybe that's involved, but he did assert that there were Jews that were opponents of the gospel as he preached it in Ephesus, and he warns the Ephesian elders of wolves that will be coming in among them.

He warns them of sectarian men, men that are determined to draw away disciples unto themselves, and so there are tremendous adversaries that were facing the assembly of believers at Ephesus, but there were those that were aides at the side of Paul and Timothy. Paul reminds, second Timothy, Paul reminds Timothy of Onesiphorus, and his household of Siloam, and Apollos, that's able assistants in the work that was there, and of course there were these men that God raised up who were overseers, or those who were to feed the church of God at Ephesus. I think it's of importance to us to remember that the apex of this epistle, I think, is given to us in the expression in chapter three, and that is the purpose of the ages which he purposed in heaven.

This is the great overweening purpose of God. There are truths that are revealed from the foundation of the world, and in God's purpose for this earth, there are promises that belong to the Jews from Abraham, and those promises have been, will be, fulfilled. But the overriding purpose of God is beyond Israel.

The overriding purpose of God has to do with what he will accomplish for Christ, and what will he accomplish for Christ in the church. So what we have been brought into, what we trust in Christ, what we have been brought into, is the main stream of the greatest work of God, if I may put it this way, the highest purpose of God. The purpose of the ages, which he purposed.

In this letter, then, we're dealing with that purpose. I remember one of the times that's been corrected, one of the many times that's been corrected, I was talking about the purposes of God, and Mr. Bentley took me aside and said to me, David, God has one purpose. Well, I'm sure there are other purposes that serve that ultimate purpose, but I think the point is already, there is the purpose.

And what we are looking at in this epistle is the unfolding of the purpose. So, you have the wondrous fruits of grace that run through this epistle. You have the wondrous fruits of love that run through this epistle as well.

If you calculate the number of chapters of Paul's letters, and then the occurrences of the word love, the verb, the noun, love, in the letters of Paul, you'll find that there's a disproportionate mention of love in this epistle, which I think would be most important. It has to do with the love of the Father, the love of the Son, for us. But with that is our love, then, one for another.

And you will not forget with me, that this assembly so highly privileged, this letter arrived first with them. And the letter to Timothy, the letters to Timothy, at least the first one would have been read in the assembly, I'm quite sure. And Peter's ministry, the first and second epistles, would have been read in Egypt, in Ephesus.

And the letters that John wrote in all likelihood, at least the first, if not all three, would have embraced the assembly at Ephesus as well. And then you know that the book of the Revelation was written to them. By the time those years had passed, maybe from the writing of this to the writing of the Revelation, maybe 30 years had passed.

And the great subject of love was the subject that they needed to hear about again. So what we hear of the truth of God's word, perhaps emphasized by the wisdom of the Spirit of God, knowing their tendencies and their liabilities, may the Lord help us not to despise the repetition of divine truth, and grant that our hearts might be one that they might receive it. And love to the Lord Jesus, a joy and wonder of love of the Father, and that they might be preserved from leaving, or at least be given wisdom and health, that they might be drawn back to the truth of such love.

There are, in this epistle, such wonderful unfolding to the character of the Father, and of the Son, and of the Spirit. The God and Father of our Lord Jesus Christ, the Father of glory, the Father from whom all the family in heaven and earth is made. Wonderful truth about fatherhood and about the Father, what the meaning of that presentation of God is.

He is the Father in all His fullness, and that involves a blessed Father. And the beloved Son is brought before us in the passage as well. And we have, I don't know if I'm fortunate, but the Spirit is bestowed upon us, to us, in us, for the wonderful work that God has done for you.

You would understand that a key truth in this epistle is involved in a statement in Christ. Sometimes in Christ Jesus, sometimes in Him, in whom, the wonderful truths of our intimate, inseparable relationship to Christ. For the moment we trust in Him, plan for the foundation of the world.

In Christ Jesus reminds us that we are blessed in this One who is the Ascended One. The Ascension of Christ is a key basis of this letter, as it is of all the prison epistles. In Colossians, this One who is ascended, seated at the right hand, is the supply of the believers, complete in Him.

Servanthood, in the Philippian letter, is key to this One who is now God, not highly exalted, given the name, which is above everything, but in the Ephesian epistle, our standing is lit with an ascended Christ. And we have this One who is appointed by God as the Christ, and all the promises to the Jewish nation are all founded in Him. But now this One has all the promises of God for this age, the purpose of the ages.

All those promises are all in Christ. And in Him is our oneness association. We are one.

That involves more than I've ever understood. I think it involves more than I'm going to understand by the end of the week. But it is a transcendent, overwhelming truth.

Interesting that you have associations with this letter, especially with the Colossian letter and the letter of the Philemon. They were all delivered by the same mailman. One mailman delivered this in Ephesus, and he delivered the letter to the Colossians along with Nesimus, and also, of course, Nesimus carried that letter, and the Philemon letter to his owner, that is, Philemon.

But there are some very instructive and helpful reminders of the connection between Colossians, for example, and this letter. The time in which they are written is the same. It may be that Ephesus was written before Colossians, but they were delivered at the same time, and their truths are very much the same.

Interesting to be able to interpret one back and forth with the other, and the themes have a relationship as well. The Colossian letter, the wonderful truth, that he is the head of the body of the Church. In the Colossian letter, he is the head of the Church, the body, the fullness of Him, the Philemon, all in all.

He is in us, Colossians, we are in Him, in the Ephesian letter. I think it's very important for us to notice the ages that are brought before us and highlighted in the Ephesian letter. Other ages Paul speaks about, and he speaks about the time past in their own experience and life.

Now, this present age and our present position, he speaks about the fullness of time, which we'll look at in the Bible reading this morning. I think, I hope we'll all agree, that that is an age that is above the dawn, still before us in the immediate future, and the approval of God of our ages to come, and there is a generation of the age of the ages, as Charlemagne said. We're looking onward to ages and ages that will go on.

Whatever God will be doing, He will still be receiving praise, through the Church, and through the Christ, in whom this is all being accomplished. But it is important for us to see that the truth of this official was hid in the age of the past. Other ages? And this is now uniquely revealed, uniquely dealing with this present age in which we live.

And we will notice with us as we do this, and I'll begin by noting a little bit about this, but there is significance in the numbers, the grouping of numbers that we find in the Ephesian letter, and in particular this morning, I want to notice the number three, because we will be looking at three persons of the Godhead, and I think probably that is the reason why Paul does seem to emphasize this number, the numeric three, because truth that we are dealing with here, in a unique sense, all truth relates back to God. God himself is truth, that is his character, all truth is the outwork of who God is. But in a very unique sense, Ephesians is dealing with most intimate, lofty truth that has to do with the Godhead, Father, Son, and Spirit.

I've suggested as well, in connection with this, that we might find a relationship in the chapters of Ephesians, even though we're looking at this, in the New Testament truth, we might see a relationship, connection with some of the characters in the book of Genesis, and despite what Joe Brown said, sometimes somebody seems to get behind the focus of the movement, but I would link it with the chapter that we have here, the character of Isaac, for whom his father had replanted, such as doing my job, of course, who was the one who was on the altar of Genesis chapter 22, and the one who had a bride brought to him, accompanied by an unnamed servant, who was doing the will of the master, Isaac's father. And I think we will find a tremendous connection now between that and really what we'll be looking at. Now the main sentence that we'll look at will be the sentence from verses 3-3 down to verse 14.

In this first part of the epistle, I probably don't even have to mention that I'm the youngest to believe it, but the first three chapters of the six deal with the doctrine, the great mystery being unfolded for us, but that has a practical impact as the last three chapters begin with the teaching that we walk worthy of the vocation we're going to be exalted. There is, then, walking worthy, a corresponding weight to be in your life and mine compared to the weight of the truth of the first three chapters. And if that doesn't put a weight of responsibility on us, then I don't know what ever will.

Tremendous truth to be worked out in the details of your life and of mine. We have the unsearchable riches of Christ, the wealth that is in the first chapters, you have the walk of the believers in the middle part of the letter, and you have finally the wrestling or the warfare of the believers in the heavenly places that is given to us in chapter six. We will look at the meaning of heavenly places.

It is not only where there are evil powers, it is where Christ is seated, it is where we are linked with him, and all our blessings are there in heavenly places, and I'll just drop this suggestion and maybe iron it out at 9 to 5 in the morning. But I don't think it's so much a location as it is a spiritual sphere. And it is a spiritual sphere in which all our blessings reside in Christ.

Now looking at the chapter before us, we'll spend a few minutes on the presentation address of the believers, verses one and two, but I want to notice primarily what we have in verses three to fourteen, and divide it as is commonly done by the expression that you have first of all in verse six to the praise of the glory of his grace, then you have the expression at the end of verse twelve to the praise of his glory, and finally at the end of verse fourteen to the praise of his glory. And it's not difficult to notice that that first section then particularly emphasizes the Father, the second section from verse six, verse seven actually down through verse twelve emphasizes the Son, and finally in the last two verses that final section of the sentence, we have the Lord, the Spirit of God. So, I think that's at least all we need for a start.

I hope that was a helpful beginning for us. If there are comments about the epistle in general, we'll allow a few minutes for that, but we'll spend again a few minutes on the opening verses, whether it's before bed in the morning that sometimes we think that how are we going to fill all the time with the material? Like two whole hours, an hour and a half to five minutes in the morning, and all we have is the fourteen verses. And so, usually when there's about twenty minutes left, we have three verses done, and then we run through the rest of it.

I don't want that to happen today. It would be impossible for that. We'll spend a limited time on the address of the epistle and then we'll spend our time in these verses from verse three to verse four.

Thank you for your comments. Further about the Trinity and the Epistle, just in the overview, in the first three chapters, we say we have the believer enjoying the walk in Christ, and then in chapters four and five it's the believer getting his walk, an energetic walk in the Spirit, and then finally in chapter six, he's engaging in warfare in the full armor of God. So, it's kind of interesting.

You mentioned whether the Epistle reveals or the Epistle doesn't. If you say that that is one of the reasons why the Spirit of God is coming as well, are they 12 times he's referred to in this epistle? Now, when you compare that to Colossians, the epistle there is Christ and the supply of Christ, but here it's the Spirit of God and the power of God. When Paul was going into Ephesus, he met 12 men who didn't know that the Spirit was given, and now you have 12 mentions of the Spirit.

In chapter four, which we're not in, but there's one mention of baptism, and that was in the exercise of Paul's syndrome, when he was baptized in June. So, as David just mentioned, a minute on the overview, some would call this Paul's third heaven experience, when he refers to being Christ. He seems to have in mind the occasion that he refers to when he wrote to the Corinthians, when he was stolen and left for dead outside, he didn't know he was on earth or in heaven, but he really was in Christ.

And I think it was J.G. Belich, a divine of a century or more ago, who said in the Ephesian epistle, we're breathing heavenly air, and it takes a spiritual mind to tread softly. ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... to the human side, and that's the message we should go with. Important that Paul begins this letter with his apostleship.

I think that relates to what you have said, brother Eric, that this is now the unfolding of truth unspeakable, not longer for a man to utter, and now, by the Spirit of God, Paul is communicating truth that has been uniquely expressed in him and revealed by the prophet. In this epistle, it's primary through the will of God. In Romans, it's the call of God, and in 1 Timothy, the command of God.

The only thought on why was he by the will of God? Yes, I think that's very important, I'm sure it's what you're thinking, but you have his will being emphasized down here, the pleasure of his will, and the counsel of his will. And that is predominant, obviously, if we're talking about God's purpose, and it's his will that is expressed at purpose. Isn't it true, though, that in chapter 3, he says very clearly, he has received these things, and was blessed by the grace of all saints, so that the origin of what he has conveyed to them is by a divine work of God that has given him those things.

That he has not made himself an apostle by his own will, neither have the saints put themselves in his position by their own will, but what he is by the will of God, and what we are, is also by the will of God. In fact, this is a razor question that he himself asks himself, what has that? I don't have an answer for you, but all of us, by God, create in every aspect. And what it's been received must be held tenaciously, and that is why we teach doctrine.

That's why we're studying the beginning of Ephesus. A lot of people would like to have marriage seminars and tell me what to do, but good behavior begins with right beliefs. And the difficulty is that this church in Ephesus, called the Faithful in Christ Jesus, within 50 years of Paul paying this letter, was actually going to pursue a good departure in Asia.

And all of the wicked things that Paul wrote about in Acts chapter 20 came about. And in spite of the great blessing of having Paul and Timothy as their leaders, they actually forsook the truth that they once held. And so, this is a cautionary tale.

We study doctrine because this is our preservation. David, would you take the Faithful, the saints and the faithful to be one and the same? Yeah. I don't think we're looking at the saints and then a special grade of saints.

I think we're looking at those who believe in Christ, and that comes out down further in the chapter. So, it's wonderful to be faithful, but I think we have been blessed despite our unfaithfulness and our lack of faithfulness. What appears unfaithful to most people is the Lord.

It's more close to our faith than Paul can identify. And saints, of course, just to move down to this, that saints is what actually God has in mind that we should be. I'm anticipating something here, but that we should be holy and without blame for it.

So, Paul addresses that as a holy one. That has been accomplished, not because of their character, but because of their calling, if I may put it that way. God's grace is to them, to us.

So, I think the same applies then to the other appellation. They are the faithful in Christ Jesus. Well, the saints, brother, would indicate what God has made them.

And the faithful have a response, because we weren't held in them. We were believed in once, not supported with the next one. I think that's an important balance to get to.

Grace and peace. Jew and Gentile in there. Can I say, David, grace of the Hebrews reminds us of our life's circumstances, life's problems.

Troubles. And then, peace perhaps for the circumstances that we're involved with. You mentioned the peace of God filling your heart.

It seems to be especially significant here that he said grace because of all of the calling of what grace will be. So, the full provision of every blessing that God has purchased through the praise and the glory of his grace invoking all of that to be there to enjoy and the result will be their ultimate joy, peace, comfort, and serenity. The ultimate of good that only God can provide and fellowship with.

This is a construction that also indicates the equality of God our Father and Lord Jesus Christ. I believe that's what's indicated in that. Is it a rule? Is there an argument with God? I'm not sure.

We'll have our first argument now. But there's no question that God our Father and our Lord Jesus Christ are presented to us through or equal to God. What we're looking at is a reconstruction that has been investigated and the conclusion is that when you have two nouns joined by an and, and the first one is identified with the article the, the, whatever, and, and no second article as the two are linked together as a product.

Is that a reconstruction? Yes, the deity of Christ is brought out more in Colossians. In fact, we have down further the daughter of our Lord Jesus Christ. But it's important to notice here that there's a downfall He's the Christ.

He's the Lord Jesus. He's the Lord Jesus Christ. He's the God and Father of the Lord Jesus Christ.

There's a tendency in the religious systems today to remove the titles from the Lord Jesus and to call them only Jesus. And there's a spirit of God who's still there. He's the Lord Jesus Christ.

He's Jesus Christ. He's Christ Jesus. He's Christ.

And we should get them established. He is our Lord. And I think that the emphasis on the Father that seems so strongly in Ephesians links with the purposes of God.

In other words, there are the overarching purposes that will ultimately be worked out in Lord Jesus. So it is appropriate to begin with the Father and see how He has worked these purposes through His Son. We do want to notice the Father throughout.

Now that's where we're going to go to verse 3. And we'll begin looking here at this description of praise to the Father. Peter uses the same. It is essential and yet there is a vast difference between where Peter goes with that and where Paul is going with that.

Peter has the full title of God. The God and Father of our Lord Jesus Christ. He mentioned that at the end of Acts and we away from Judaism.

In Judaism it would be blessed to be the God and Father of our Lord Jesus Christ. But now we're bringing in something different. In fact, it would probably be the God of our Lord Jesus Christ.

Well, let's do that. David, I understand how we are blessed in some small way. Well, I am.

But in what sense is God blessed? What do we? I'm just being a simple question here. The second half of the verse is our blessing, but how is God said to be blessed? It's speaking well of God. All that we speak of God will never add anything to Him.

At the very least we begin to touch the hem of the garment of the ear. So we bless Him and add nothing to Him. We just give Him what's right for Him to have.

He blesses us and He adds immensely to us nothing that we can do. So this is the idea of worship. We bless God and we bless God.

In contrast in the verse, God deserves all these blessings. We deserve none of them. This is the idea of being worthy.

We're not worthy, but He is. It's interesting, there are three aspects of the word blessed. One is the adjective, first of all, blessed be God.

And secondly, the verb is blessed us. And it's the noun that is speaking of blessing. So it seems to emphasize the plenitude of all blessings.

And in some sense, I think Paul never had higher reason to bless the God and Father of our Lord Jesus Christ than he had in this paragraph. It is because He is the God and Father of our Lord Jesus Christ that all of this that follows takes place. Isn't it true that while God has blessed us in so many ways, these blessings are heavenly.

In contrast to the earthly blessings, which would be Israel's blessings. I don't want to miss the opportunity to emphasize that the sacredness of the age in which we are living, and that's clearly taught in the passage before us, we do not come into take the place of Israel's blessings. They are still secure and will be accomplished what we have transcended all of the revealed aspects of the Old Testament.

It would then be important for us to comprehend our circumstances alike. God has promised us earthly blessings as He did Israel. And as a mistake that is often times made, especially by some, I don't know, perhaps I don't believe, but they would equate the physical blessing of health and posterity with what God promises us to be in the New Testament.

The idea of covenant theology, which is not much in this chapter, but we're at the battle, is becoming more prevalent than it has ever been. And that is being evident in the increasing emphasis of Christian involvement in earthly affairs. It is a wrong theological basis.

God is not blessing the nation, our wonderful nation. Thank God for the hermitage we enjoy. Thank God for our history that includes something of the Word of God.

But that is not the emphasis of the believer. We are linked with what is heaven. God is blessing today and heaven is blessing and not in national.

But there is an outcome for wickedness. It's inevitable in every age, but our link at the present time is with heaven. This is an error that's being widely spread.

Actually, Christianity Magazine that came out yesterday on its cover said heaven is not our home. I feel sorry for the man who wrote that because I intend to be there. I'm not so sure about him.

But the issue is that we're not going to heaven. Isn't that great? And let us appreciate that that is something we need. Heaven is our home because we are inseparably linked to Christ and where He is and where I am is where He's going to be all the time.

Now, listen, my beloved brothers, just let's get back to this. Let's come back to John's Gospel chapter 20. And a woman who was devoted to Christ talking about love.

Here's a woman who would have carried his body away if she knew where it was. And she found it. And he says, tell my brethren that I said to my father and your father, to my God and your God that I said to my father and your father, to my God and your God.

Now, to me, that is the vital link of what's called a Christian spirit. He is the God and Father of our Lord Jesus Christ. And therefore, to your God is your Father, my God, my Father.

That is the source of which these lessons are. We have been brought into a relationship with God as our Father because we are one with Christ. And all of us do that in that sense.

If we are blessed, that seems to be the emphasis. And here's where it's wrong. But here it's not so much the God we love for Lord Jesus, but it's the relationship that we have in Him and in the Father.

And He is the God and Father of the Lord Jesus. So bringing us into the relationship is very special. Now, my God and my Father's God.

So when you're talking about my God and your God, He's speaking as a man, holy man, and a worshipper of that God. So He's the God of our Lord Jesus Christ. But of course, it's His deity involved in this and the Father of our Lord Jesus Christ.

So immediately, He's the only God. But if we have been blessed with every spiritual blessing in the heavenly, in Christ Jesus, in the heavenly, and you constantly use the word probably, but in heaven for Christ. Is that somehow remote from us? Or is it intimately involved in our experience? We are at the present time seated in the heaven of Christ.

So we are, now this is a positional, and positionally we are granted every possible blessing. I ask you for that name, because I love the word for that name. And in the end, the Father gave us all the boundless love to give.

And the Father has purpose for us. He's our Father. He has purpose for us.

Every blessing to be enjoyed now, bestowed on us the moment we receive it. And therefore, that's why I think that in the heavenly, involved the spirit of the spiritual. It embraces where demons are, it embraces where Christ is, it embraces where we are, spiritually.

It is for our present enjoyment. And that energizes us to walk. Sometimes I think when we speak of positional truth, it's kind of stuff that's out there at our influence.

It doesn't really affect us here. But we can't live here, in the here and now of the Christian experience. Unless we're enjoying those things.

We must live in the heaven, in order to live as Christians. There is a Paul saying that his idea is he appreciates what he has, and he wants these efficient fan-ups to enjoy heaven on the way to heaven. It's our inheritance.

Let's just say that much. But we have an inheritance, and this usually is compared with Joshua. But there's a difference in Joshua.

They had to go in and take it over. I think the difference that I'm thinking of is, we have been brought into it. And now we have to enjoy it.

And Satan will disrupt it. That would be in a later chapter. But God wants us to enjoy.

It's not heaven. We're not in heaven yet. But it's the present enjoyment of the blessings of heaven.

I think whether Mr. Neuber in his marginal note emphasizes that. It's not so much with, but it's in every spiritual blessing. You can have money in the bank and never enjoy it.

But it's in. So we're immersed in those spiritual blessings. And that's positional.

That's what we've placed in. And they're there for us. And it's something that is right at our doorstep.

And I hope Mr. Neuber's marginal note makes a reference there. I'll be very quick on this. But the heavenlies are a parallel reality for the believer.

This is not that we live in the reality that there's some green land called the heavenly. This is my spiritual home, the heavenly sense. So this is a reality that's real to what I see and feel in touch with my body.

This is real to my experience. Parallel reality. I'm smiling just at the idea of somebody trying to define a physical thing as this parallel reality.

I'm just trying to say it to you. I'm not speaking on my part. Well, then you think there's a possibility here that because it's in the heavenlies, it's a full case of what we're going to enjoy I don't have any problem with that.

I just don't want to dismiss this as some other thing. I think it's real and present and now to be enjoyed at this moment. This is like what God told Abraham as well as Joshua.

Those are the wretches of Europe. Every place is just what God said it was. So they're there as by promise and potential.

The land was there by promise. God's purpose for them to have it. And all that is in Christ is what God has promised for us.

The difference is it has been purchased for us and it's an accomplished fact. We've talked about the relation. We've talked about the vision.

I actually have to follow that line. And I want to talk about this selection. I think it's the most important for us to deal with.

We're going to have to iron this out because we all won't think the same way on it. Well, I just mean it. Yeah.

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