OFF WITH THE OLD;
ON WITH THE NEW
(2:1-7)
OVERVIEW OF CHAPTER 2:
The character of the Ephesians previously to their conversion to Christianity, (vv. 1-3).
By what virtue they were changed, and for what purpose, (vv. 4-7).
They were saved by faith, (vv. 8-9).
And created unto good works, (v. 10).
Paul goes into the particulars of their former miserable state, (vv. 11-12).
And those of their present happy state, (v. 13).
Christ has broken down the middle wall of partition between the Jews and Gentiles, and proclaims reconciliation to both, (vv. 14-17).
The glorious privileges of genuine believers, (vv. 18-22).
THIS chapter is closely connected in sense with the preceding, and should not have been separated from it. The great object is to illustrate the subject which was commenced in the previous chapter, (1:19)–the greatness of the POWER of God, evinced in the salvation of his people. The great manifestation of his power had been in raising up the Lord Jesus from the dead. That had been connected with and followed by their resurrection from the death of sin; and the one had involved the exercise of a power similar to the other.
VERSES 1-3: WHAT THEY HAD BEEN BEFORE CONVERSION
VERSE 1:
“And you {hath He quickened}, who were dead in trespasses and sins”
“And you {hath He quickened}, who were dead in trespasses and sins”
Literally: “And when you too were dead in the deviations and sins”
In this passage we have presented a problem The KJV translators have added the words, “hath He quickened.” This phrase is not in the original Greek text. I would call your attention to what God has to say about anyone who adds to His Word:
“What thing soever I command you, observe to do it: thou shalt not add there to, nor diminish from it” (Deut. 13:32).
“Every Word of God {is} pure: He {is} a shield unto them that put their trust in Him.
“Add thou not unto His words, lest He reprove thee, and thou be found a liar” (Prov. 30:5-6).
“For I testify unto every man that heareth the words of the prophecy of this book, ‘If any man shall add unto these things, God shall add unto him the plagues that are written in this book” (Rev. 202:18).
God gave us this same warning at the beginning part of His book (the Torah—Deut. 13:32); and in the middle part of His book (Prov. 30:5-6); and in the last part of His book (Rev. 22:18)–the warning that you DO NOT add anything, for whatever reason, or otherwise tamper with the Word of God. PERIOD!
This chapter should not have been separated from the preceding, with which it is most intimately connected. As Christ fills the whole body of Christian believers with His fullness, (1:23)–“Which is His Body, the fullness of Him that filleth all in all.”
The chapter begins with the conjunction “and” (kai) and is actually a continuation of the thoughts of chapter one. Paul has been talking about that tremendous power that raised Jesus from the dead. We shall see that this power is the same power that makes us, when we were dead in trespasses and sins, alive in Christ.
AND YOU: (kai hymas)–Literally: “You also,” among those who have experienced His mighty power in enabling them to believe (1:19-23). When Paul speaks of “you” he is referring to Gentiles; and when he speaks of “us” he is referring to Jews, his own people.
THEIR LIVES HAD BEEN
SPIRITUALLY DEAD IN SIN
Right off Paul points out the deplorable condition which the Ephesians were formerly in by nature. This is the condition of all persons before their conversion from sin to God. It is a state of spiritual death; the natural and unregenerate man is a dead man, spiritually dead in sin. Paul is not saying they were in a dying condition, but they were already in a dead condition; not just half-dead, but totally dead. It is worthy of note that the first declaration concerning our condition is that we were, “Dead in trespasses and sin.”
DEAD: (nekrous)–Death is separation: spiritual death is separation from God; and physical death is the separation of life from the body.
This is the most terrible statement which God has made concerning unconverted man. Other terms used by the Holy Spirit to describe the condition of unconverted man are, “lost sheep,” “wild ass,” “dead dog,” but here the strongest description is we are simply described as being “dead.” By their trespasses and sins they were separated from God. To be without God is to be in death.
The Ephesians, by trespassing and sinning, had brought themselves into a state of deplorable wretchedness, as had all the heathen nations; and by having sinned against God, they were condemned by Him, and might be considered as dead in law-incapable of performing any legal act, and always liable to the punishment of death, which they had deserved, and which was ready to be inflicted upon them.
TRESPASSES: (paraptômasi)–Trespasses are thought to refer to breaking known laws; sins, to the corrupt state which leads to a constantly sinful life. Trespasses here refers to the Jews, who had the Law, and yet regarded it not
It may signify the slightest deviation from the line and rule of moral equity, as well as any flagrant offense; for these are equally transgressions, as long as the sacred line that separates between vice and virtue is passed over.
Literally: “in” them, as the element in which the unbeliever is, and through which he is dead to the true life. “Alienated from the life of God” (4:18). Sin is the death of the soul–“Behold, all souls are mine; as the soul of the Father, so also the soul of the son is Mine: the soul that sinneth, it shall die” (Ezekiel 18:4). “But she that liveth in pleasures is dead, while she liveth” (I Tim. 5:6).
SINS: (hamartiais)-–Here this refers more to the Gentiles. May mean following the passions of the flesh. May here refer to habitual transgression; sinning knowingly and daringly.
There are some interesting things to observe regarding sin:
1. Sin kills innocence.
No one is the same after sinning.
2. Sin kills ideals.
At first one may commit said sin reluctantly, or with an amount of trepidation; but then it becomes easier and easier to repeat the same sin.
3. Sin kills the will.
It becomes easier to repeat the sin.
It is a living death which Paul describes here. They were dead to God and holiness, and alive to this world and fleshly lust. They lived in sins, and this is spiritual death. Paul has described the mighty working of the Divine power in raising Christ from the dead, and His exaltation to the right hand of God. He now turns from this mighty exhibition of power to another not less striking–the resurrection of those who were spiritually dead to a new and holy life.
It is affirmed here of those to whom Paul wrote at Ephesus, that before they were converted they were “dead in sins.” There is not anywhere a more explicit proof of depravity than this, and no stronger language can be used. They were dead in relation to that to which they afterwards became alive–ie., to holiness. Of course, this does not mean that they were in all respects dead.
It does not mean that they had no physical life, or that they did not breathe, and walk, and act. Nor can it mean that they had no living intellect or mental powers, which would not have been true. Nor does it settle any question as to their ability or power while in that state. It simply affirms a fact–that in relation to real spiritual life they were, in consequence of sin, like a dead man in regard to the objects which are around him.
In matters of religion or faith the sinner sees no beauty there; and no human power can arouse him to act for God, any more than human power can rouse the sleeping dead, or open the sightless eye-balls on the light of day. The same power is needed in the conversion of a sinner which is needed in raising the dead; and one and the other alike demonstrate the omnipotence of Him who can do it.
VERSE 2:
“Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:”
“Wherein in time past ye walked according to the course of this world”
Literally: “in which you walked according to the age of this world
Understand that the Ephesians had not sinned casually, or now and then, but continually; it was their continual employment; they walked in trespasses and sins: and this was not a solitary case, all the nations of the earth acted in the same way; it was the course of this world.
“Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world (age), not the princes of this world, (age), that come to nought:” (I Cor. 2:6). Understand that “the age,” is this present system of this world.
The word here rendered world–course (aiôna)–-means properly age, The Greek word (aiôna), translated as “course” properly means “age, long series of times,” wherein one corrupt age follows another. The word is often used to denote the present age, with its cares, temptations, and desires; and here denotes particularly the men of this world. The meaning is, that they had lived formerly as other men lived; and the idea is strongly conveyed that the course of the men of this world is to walk in trespasses and sins.
Here we have the second statement concerning what we are by nature: that we “walked according to the course of this world.” The judgment of God will someday fall upon this whole worldly realm when our Lord returns in glory to rein. The word “world” (kosmos) does not mean the physical universe; but it means the cosmos, society, civilization, life pattern, or life-style of the world today.
THEIR LIVES HAD BEEN CONTROLLED
BY THE PRINCE AND POWER OF THE AIR (SATAN)
“according to the prince of the power of the air”
Literally: “according to the ruler of the authority of the air”–
Who is the “prince and power of the air”? It is none other than Satan, aka, the Devil. He is termed “prince of the power of the air” because the air is supposed to be a region in which malicious spirits dwell, all of whom are under the direction and influence of Satan, their chief.
AIR: (aêr) was used by the ancients for the lower and denser atmosphere and “either” (aithêr) for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him “the prince of this world” (ho archôn tou kosmou toutou)— John 16:11. Satan, the ruler of the power of the air, that is, of the empire of evil spirits, whose abode is the air. Satan does much to lead men to disobey God, and when they violate divine laws they take part with Satan against Jehovah. Before grace touched us, we were in a realm over which Satan presided and were his subjects.
“Air” may today even refer to the public media. The flagrant disregard for truth, and the managing of news and information today is a prime example of what Paul is here referring to, and who is really controlling what comes over the airways. Virtually every one of the major doctrines taught in the Bible are under attack by those in the public broadcast media, and even by those in our political parties. The reason: unsaved (godless) men are being elected (and re-elected) for positions in our government. They will do what their “father” tells them to do–LIE (John 8:48). Ungodly men cannot produce godly fruit.
The Devil takes this dead material (us, being dead in our trespasses) and he energizes us. This phrase means that we walked according to the dictates of Satan, the ruler of the power of the air, that is, of the empire of evil spirits, whose abode is the air. Before grace touched us, we were in a realm over which Satan presided and were his subjects.
The Scriptures teach that there are fallen, wicked spirits; and the existence of fallen angels is no more improbable than the existence of fallen men. The Bible also teaches that these fallen spirits have much to do with this world. They tempted man; they inflicted disease in the time of the Savior, They are represented as alluring and deceiving Adam’s race.
THEIR LIVES HAD BEEN LIVED
IN DISOBEDIENCE
“the spirit that now worketh in the children of disobedience”
Literally: “the spirit now working in the sons of disobedience”
Meaning the wicked; unsaved. Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work “in the sons of disobedience.”
That is the reason the cults are as busy as termites, and with the same results. False religionists put us to shame in their zeal. Satan is energizing them. Some of the cults even perform miracles, and more will do so the closer we get to the taking out (translation) of the Church, and especially will do so during that time of the Great Tribulation. Satan is able to duplicate a great many of the miracles that are scriptural miracles. This was shown when the magicians of Egypt were able to duplicate the first miracles performed by Moses.
The Holy Spirit goes on and further describes us being those who are broken loose from God. Every unconverted person today can be thus described. Satan continues to instill anarchy and rebellion against god in the minds of men today. That still lives, and whose energy for evil is still seen and felt among the wicked. Paul here means undoubtedly to teach that there was such a spirit, and that he was still active in controlling men. This spirit, that of the world, of the power of the air, is the one which inspires those who live in disobedience.
VERSE 3:
“Among whom also we all had our conversations in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.”
Dr. G. Campbell Morgan used to ask the question, “Would you like to live as they do?” Do you like to watch people sinning on the hell–ivision –screen because that way you do those same things vicariously? That’s what John is talking about when he says , “love not the world.” Do you really NOT love it? How do you really feel about it?
“Among whom also we all had our conversations”
Literally: “among whom also we conducted ourselves”–Our way of life (II Cor. 1:12; I Pet. 1:18).
This expression implies an outwardly more decorous course, than the open "walk" in gross sins on the part of the majority of Ephesians in times past, the Gentile portion of whom may be specially referred to in v. 2.
In vv. 1-2, the second person is used, meaning the Ephesians; Paul had begun by speaking to Gentiles, but now he changes to the first person, and so includes himself and all his people as being among the children of disobedience (see Rom. 1-9). The Gentile Christians had been dead in trespasses and sins; nor had the Jewish Christians differed in this respect. Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles (Acts 26:4-5,18), had been essentially like them in living to the unregenerated flesh, without the Spirit of God.
We JEWS, as well as you Gentiles lived in transgressions and sins; i.e., our conversation (anestraphêmen). This was the course of our lives: we walked in sin, it was woven through our whole constitution, it tinged every temper, polluted every faculty, and perverted every transaction of life. The lusts-the evil, irregular, and corrupt affections of the heart, showed themselves in the perversion of our minds as well as in our general conduct. Our minds were darkened by the lusts of the flesh, and both were joined together to produce acts of unrighteousness. It was not the will of God that was done by us, but the will of the flesh and of the mind. Their old way of life was a life in sin and disobedience in following the lusts of the flesh.
THEIR LIVES HAD BEEN LIVED I N FULFILLING
THE LUSTS OF THEIR FLESH AND MINDS
“in the lusts of our flesh”
Literally: “in the lusts of our flesh”
Living to gratify the desires of a corrupt nature. By including himself “we all,” Paul is saying that whatever might have been the place of their birth, or the differences of religion under which they had been trained, they were basically (by nature) alike. It was a characteristic of all that they lived to fulfil the desires of the flesh and of the mind. The Paul’s purpose in grouping himself with them was to show that he did not claim to be any better by nature than they were, and that all which any of them had of value was to be traced to the grace of God.
“fulfilling the desires of the flesh and of the mind;”
Literally: “doing the things will of the flesh and understanding:
Paul goes on to give us a vivid description of the unregenerated (unsaved; un-born again) man:
1. He is carnal.
Living a life of gratifying his lusts (desires of the flesh).
2. He is lustful.
Lusts are any desires that go against the will of God.
3. He is corrupt.
Fulfilling the desires of the flesh and mind.
4. He is condemned.
Children of wrath; appointed unto death and judgment.
“He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the Name of the only begotten Son of God” (John 3:18).
“He that believeth on the Son hath (present tense) everlasting life: and that believeth not the Son shall not see life; but the wrath of God abideth on him” (John 3:36).
FULFILLING: (poiountes)–Literally: “doing.”
PLEASURES: (thelemata)–From thelô, “to will, to wish.” It is interesting that Paul uses the plural word for pleasures: “the wishes, the wills” of the flesh. Gentiles had no monopoly of such sinful impulses.
MIND: (dianoiôn)–Paul here also uses the plural word for mind—“of the thoughts or purposes. Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of “the flesh.” This word is most often used in the singular (dianoia), meaning a thought or purpose, or intelligence.
This is clearly displaying that the effects of man’s evil and selfishness and not just limited to the emotions, but also cover his intellect and reasoning process-–“And you, that were sometime alienated and enemies in {your} mind by wicked works, yet now hath He reconciled” (Col. 1:21). Our minds do effect our works, and vice-versa.
THEIR LIVES WERE
UNDER THE WRATH OF GOD
“and were by nature the children of wrath, even as others.”
Literally: “and were by nature the children of wrath, even as the rest”
These verses John 3:18, 36 attests to the fact of the nature of unregenerated man. For a full picture of the sinful nature of man and the remedy of the situation, study Romans chapters 1-3.
NATURE: (thusei)–This word often refers to what is innate, to what a person is by virtue of his birth (see Rom. 2:27; 11:24; Gal. 2:15). However, Rom. 2:14 show this is not always the case; that it refers to what people are by the habitual practices of their lives; what they are if left to themselves: “For the Gentiles, which have not the law, do by nature the things contained in the Law, these, having not the Law, are a Law unto themselves.
CHILDREN: (tekna)–There is no article (the) before “children” (tekna), in the original Greek text. The Greek order more emphatically marks this innate corruption.“Children” indicates their connection by birth. Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of the wrath of God.
WRATH: (orgês)-–A study of Rom. 2:1-3:20 will give a study of this condition of the natural man. “He that believeth on the Son hath (present tense) everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him [already]” (John 3:36).
Jew and Gentile alike have sinned against the light and the Law that they have possessed and known, and so, all the world are brought under the judgment of God (see Rom. 3:19).
VERSES 4-6: THESE VERSES GO TOGETHER TO EXPRESS ONE THOUGHT
VERSE 4: BUT GOD…
“But God, who is rich in mercy, for His great love wherewith He loved us.”
“But God, who is rich in mercy,”
Literally: “but God, being rich in mercy”– This little conjunction “but” is very important, connecting this passage with what has come before–“But God…”
But God, being rich in mercy, on account of His great love with which He loves us, made us alive with Christ. God is rich in mercy. This is really a radical change from the first three verses, which express our former hopelessness. This is vividly spelled out in John 3:16. God hates sin but loves the sinner. But we have gotten that backwards: we hate the sinner but love the sin. A good barometer for determining you spiritual growth will show in how much you hate sin.
God has His arms outstretched to a lost world, and He says, “You may came to Me but you must come My way.” This is God’s universe, He made it His way, and He is doing things His way. He makes the rules in His universe and one must come His way–“Jesus saith unto him, ‘I am the Way, the Truth and the life: no man cometh unto the Father, but by Me’” (John 14:6).
What a beautiful expression. “God is rich in mercy;” overflowing, abundant. In that He abounds; and He is so rich in it He is willing to impart it to others; so rich that He can make all blessed. Mercy is the riches or the wealth of God. As they were corrupt in their nature, and sinful in their practice, they could possess NO merit, nor have any claim upon God; and it required much mercy to remove so much misery, and to pardon such transgressions.
“for His great love wherewith He loved us.”
Literally: “because of His great love {with} which He loved us”–
“for the sake of His great love…”–That is, His great love was the reason why He had compassion upon us. His love is the source of God’s mercy to us.
It is not that we had any claim, or deserved His favor; but it is, that God had for man original and eternal love. Would you like to get some idea of how great God’s love is? Just examine the great price that was paid for God’s love–that love led to the gift of a Savior (and His bloody, and extremely painful and ignominious death), for the payment for our salvation.
God's infinite love is the groundwork of our salvation. In reference to us that love assumes the form of mercy, and that mercy provides the Savior, the Lord Jesus Christ. And therefore Paul adds, v. 5, “By grace ye are saved”-it is by God's free mercy in Christ that you are brought into this state of salvation. It was at Calvary that God displayed His hatred for sin and His love for sinners:
“For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him, Him should not perish [the second death], but have everlasting life.”(John 3:16).
“But commendeth [displayed] His love for us, in that while we were yet sinner, Christ died for us” (Romans 5:8).
VERSE 5:
“Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
“Even when we were dead in sins”
Literally: “Even we being dead in deviations”–Paul here repeats the beginning of verse 1, but he changes “you Gentiles” (hymas), to “us Jews” (hêmas). Dead in our souls; dead towards God; dead in law; and exposed to death eternal.
Here is vividly described the unworthiness of the “natural” or fallen man:
1. He is dead in sin.
2. He is enemy of God.
3. He is destitute and degraded.
There is not anywhere a more explicit proof of depravity than this, and no stronger language can be used. They were dead in relation to that to which they afterwards became alive (were quickened)—i. e., to holiness.
The sinner sees no beauty in faith; he does not hear the call of God; he is unaffected by the dying love of the Savior; and he has no interest in eternal realities. In all these he feels no more concern, and sees no more beauty, than a dead man does in the world around him. Such is, in fact, the condition of this sinful world. There is, indeed, life and energy and motion. There are vast plans and projects, and the world is intensely active. But, in regard to religious faith, all is dead to the sinner. He sees no beauty there; and no human power can arouse him to act for God, any more than human power can rouse the sleeping dead, or open the sightless eye-balls on the light of day. The same power is needed in the conversion of a sinner which is needed in raising the dead; and one and the other alike demonstrate the omnipotence of Him who can do it.
“hath quickened us together with Christ”
Literally: “made us alive together with Christ”–Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism. Has made us alive spiritually. There must be a spiritual resurrection of the soul before there can be a resurrection of the body
As God quickened Christ and raised Him, so when we were dead in sins He gave us spiritual life by the gospel and lifted us to a new life. “We were planted in the likeness of his death and resurrection” (Rom. 6:5) –“And you, being dead in your sins and the un-circumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses” (Col. 2:13).
The meaning is, that there was such a connection between Christ and those whom the Father had given to Him, that His resurrection from the grave involved their resurrection to spiritual life. It was like raising up the head and the members–the whole body together.
Everywhere in the New Testament, the close connection of the believer with Christ is displayed. This is displayed in Acts 9:4, where the Lord Jesus asked of Saul of Tarsus, “Saul, Saul, why persecutes thou Me?” Saul had been persecuting believers, but because of this innate connection of Christ with His believers, in reality, when Saul persecuted a believer, he was also persecuting Christ Himself.
We are crucified with Him. We die with Him. We rise with Him. We live with Him. We will reign with Him. We are joint heirs with Him. We share His sufferings on earth, (I Pet. 4:13;) and we share His glory with Him on His throne, Rev. 3:21.
As God raised Christ from the dead in behalf of His people and as their surety, so they, by virtue of their union with Him, had been raised from spiritual death, which is the pledge of their future union with Christ in the resurrection of the body also to a glorious immortality. This is the gospel taught in I Cor. 15:1-4.
“By grace ye are saved.”
Literally: “by grace you are being saved”- This is a parenthetical clause that Paul has stuck in the sentence. Salvation is ALL of grace because we were dead. Saved not by works of the law, or any other kinds of works, as Paul shows so fully in Galatians.
This is Paul’s favorite summing up of the gospel. In the Greek it might read,“Ye are in a saved state.” Not merely “ye are being saved,” but you “are [present tense] passed from death unto life” (John 5:24). Salvation for the believer is not a thing to be waited for hereafter, but something already realized. The parenthetic introduction of this clause here (compare v. 8) is a burst of Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation; hence, too, he says “ye,” not “we.”
Paul's mind was full of the subject of salvation by grace, and he throws it in here, even in an argument, as a point which he would never have them lose sight of. The subject before him was one eminently adapted to bring this truth to mind; and though, in the train of his arguments, he had no time now to dwell on it, yet he would not suffer any opportunity to pass without referring to it.
VERSE 6:
“And hath raised us together and made us sit together in heavenly places in Christ Jesus.”
“And hath raised us up together.”
Literally: “and raised {us}up together”– His resurrection being the proof that He had made the full payment for sin and that we might be justified by His blood.
That is, we are raised from the death of sin to the life of faith, in connection with the resurrection of Jesus, and by virtue of that action. So close is the connection between Christ and His people, that His resurrection made theirs certain. “Buried with Him in baptism, wherein also ye are risen with {Him} through the faith of the operation of God, Who hath raised Him from the dead” (Col. 2:12). We are risen as new creatures to walk with the Risen Christ, with our minds on heavenly things (Col 3:1)–“If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (Col. 3:1).
As God raised Christ from the dead in behalf of His people and as their surety, so they, by virtue of their union with Him, had been raised from spiritual death, which is the pledge of their future union with Christ in the resurrection of the body also to a glorious immortality.
“In heavenly places in Christ Jesus”
Literally: “in the heavenlies in Christ Jesus”– The meaning is, that Christ has gone to the heavenly world as our Head and Representative.
His entrance there is a pledge that we also will enter there. Even here we have the anticipation of glory, and are admitted to exalted honors, as if we sat in heavenly places, in virtue of our connection with Him. In our present state, to have our minds above (Col 3:2)–“Set your affections on things above, not things on the earth.” Spurgeon once said, “We grovel in the dust by nature, but grace sets us up above all earthly things. What manner of persons ought we to be who sit with Jesus in heaven!”
IN CHRIST JESUS: (en Christô Iêsou)-–All this takes place in and through our union with Christ.
Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. “Christ Jesus” is the phrase mostly used in this Epistle, in which the office of the Christ, the Anointed Prophet, Priest and King, is the prominent thought. When the Person is prominent, “Jesus Christ” is the phrase used.
It is in connection with Him that we are thus exalted, and thus filled with joy and peace. The meaning of the whole is, “We are united to Christ. We die with him, and live with Him. We share His sufferings, and we share His joys. We become dead to the world in virtue of His death; we become alive unto God by virtue of His resurrection; in heaven we shall share His glory and partake of “its triumphs.”
VERSE 7: WHAT WE SHALL BE
“That in ages to come He might shew the exceeding riches of His grace in His kindness toward us through Christ Jesus”
“That in ages to come He might shew”
Literally: “that He might demonstrate in the coming ages”–In all coming time. In all future times. This observation of Paul is of great use and importance; because we are authorized to state, in all the successive ages of the world, that He Who saved the sinners at Ephesus is ever ready to save all who, like them, repent of their sins, and believe in Christ Jesus.
The Church is to be the exhibition to the whole creation of the wisdom, love and grace of God in Christ. Such was His love to those who were lost, that it would be an everlasting monument of His mercy, a perpetual and unchanging proof that He is good. The sense is, we are raised up with Christ, and are made to partake of His honor and glory, in order that others may forever be impressed with a sense of the Divine goodness and mercy to us.
THAT HE MIGHT SHOW: This phrase is really one word (endeikêtai) in the original Greek text.
God has saved us to be an example, and one which shall be on record through all generations, that He quickens other dead souls; that He forgives the sins of the most sinful, when they repent and believe in Christ Jesus. So Paul is saying that what God has done for the sinners at Ephesus will serve as an encouragement to all ages of the world; and on this evidence every preacher of the Gospel may boldly proclaim that Christ saves unto the uttermost all that come unto God through him. And thus the exceeding riches of his grace will appear in the provision he has made for the salvation of both Jews and Gentiles.
Someday we will be on display in heaven. Angels (who will never be able to understand grace or salvation) will come by and say, “Look at the fellow. He was lost and not worth saving, but now he’s here in heaven. It is only through the grace and kindness of God that he was saved and brought here.” That is going to be the praise of God throughout eternity.
“the exceeding riches of His grace”
Literally: “the exceeding great riches of His grace”–In saving, purifying and blessing His children.
EXCEEDING RICHES: (huperballonta plouton)–Literally: “surpassing riches.” This seems to be a favorite expression of Paul’s.
Paul seems to use this expression for several reasons:
1. To furnish proof of the mercy and goodness of God.
2. To encourage believers that their own conversion is to be used as an encouragement to others.
3. To display that the conversion of great sinners, as the Ephesians had been, was proof of the grace and mercy of God.
4. To show that the redeemed will exhibit the most impressive proof of the goodness of God.
“in His kindness toward us through Christ Jesus”
Literally: “in kindness toward us in Christ Jesus”–Rather, as Greek, “in Christ;” the same expression as is so often repeated, to mark that all our blessings center “IN HIM.”
Paul shows that the grace of God is expressed in kindness (chrêstotês), a Greek word that denotes love in action–(see Rom. 11:22; Titus 3:4).
“Behold therefore the goodness (chrêstotês) and severity of God; on them which fell, severity; but toward thee, goodness (chrêstotês), if thou continue in {His} goodness;…” (Rom. 11:22).
Not by works of righteousness which we have done, but according to His mercy He saved us,…” (Titus 3:5).