by L.M. Grant
ISBN: 978-1-927120-33-0
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Table of Contents
Galatians
Preface
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Ephesians
Preface
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Preface
The abrupt style with which Paul opens this epistle is an indicator of all that follows. There is all through a firmness of purpose in maintaining a single object, a tenacity that will not allow the subject at hand to be lost sight of. If on occasion he turns aside to enlarge on a point that arises, it is only to add to the strength of his argument, so that at the end a subject heart is left without question and is subdued by the overwhelming force of solid truth. Indeed, Paul is attacking the stubbornness of heart, the unbroken spirit, and the self-assurance of pride that is so evident in legal-minded people.
The assemblies of Galatia had been turned aside by some who taught the withering doctrine that Christians are to maintain their salvation by keeping the Law of Moses. Law keeping flatters one’s self-importance, as though he is able to do what only the grace of God can do for anyone. It robs from the Lord Jesus Christ the credit that must be absolutely and only His for accomplishing the eternal blessing of believing sinners by means of His unique and perfect sacrifice. It is no wonder that Paul speaks so earnestly and decisively in denouncing this teaching that so dishonors Christ and flatters mere humans.
The New King James Version is used in this commentary, except in a few instances, where an alternative translation may be used, mainly the accurate translation of J. N. Darby which will be indicated by the initials (JND).
Chapter 1
Introduction: Paul’s Credentials (vv. 1-5)
Paul writes as an apostle, a sent-one entrusted by God to carry an authoritative message to which Christians must fully bow. “Not from men” (v. 1) as no human instrumentality was responsible for his gift of apostle: it was a communication directly from God. “Nor through man” either, and this effectively disposes of both man’s pretense of conferring gift and of his assumed right to appoint or ordain for ministry. Yet some, while acknowledging that God alone bestows gift as He pleases, still reserve the right to allow the exercise of such gift only when the minister has been ordained or appointed by them. With Paul this would be an interference he could not tolerate, for it is a direct attack on the action and authority of God in directing His work. There is nothing that insists more strongly on subjection to authority than does the grace of God, for it subdues the soul with a confession of personal nothingness, not merely demanding obedience, but supplying the willing motive for submission to the only self-sufficient One.
The question to be met is one of doctrinal evil, not simply the lack of understanding concerning the absolute deliverance accomplished by grace alone, but the avowed claim or doctrine held that the maintenance of one’s salvation depends on full obedience to law. Thus, though little realized as this, the authority of God is displaced by the authority of law. The conscience, content to be at some distance from God, sets up a standard for conduct that necessarily comes short of the standard of God’s character. Latitude then is given for the entrance of deceit and selfishness to regulate the standard, for man will always put his own interpretation on rules for conduct. But there is no mistaking the character of God by one who dwells in His presence.
Hence, Paul’s apostleship is not an inheritance of the previous legal dispensation. It is “by Jesus Christ and God the Father, who raised Him from the dead” (v. 1). Not a word here is superfluous. The revelation of God in the person of Christ, manifesting Him as Father, is distinctly a contrast to Judaism, which could never bring God into the light. Grace has caused the display of the light of the glory of God in the face of Jesus Christ, and the resurrection of Christ from among the dead is the introduction of an entirely new order of things. Law did not raise Him: it only put Him to death for our sins, but after that it had absolutely no dominion over Him (Rom. 7:1). Law could claim nothing, for its claims have been met in His death. He was “raised from the dead by the glory of the Father” (Rom. 6:4), the power that far exceeds that of law, into a position of glory where law has no place, sin has no place, death has no place. Legalism (trying to maintain order by law keeping) can never consistently acknowledge a resurrection from among the dead, though it may admit a resurrection of the dead. Hence a consistent legalist rejects the resurrection of Christ and consequently the deity of Christ also. It is a dreadful position for anyone to take now that Christ has come. True, it is the attempted mixture of law and grace that is reproved in this epistle, but once the meaning and application of each is clearly understood, both expose the utter inconsistency and actual impossibility of such a mixture. Either we must place ourselves in subjection to Christ or in professed subjection to law. We cannot do both at once: “No one can serve two masters” (Matt. 6:24).
In no other epistle does Paul associate with himself in approval of his message “all the brethren” who were with him (v. 2). It is a plain insistence on the urgency of the message: he had the full concurrence of all the brethren. The Galatians could hardly claim the place of brethren unless they also acknowledged the truth of the epistle, for it is addressed to the assemblies of Galatia, a proof of the already widespread grip the evil had gained. It was not simply a matter of a tendency in one assembly, but had affected all in the region of Galatia.
Paul’s greeting is nevertheless precious—one such as law could never give. Grace is a contrast to law in its principle. Peace has been made by the blood of the cross of Christ after law exposed only strife and enmity. Now, God is known as Father: He was not thus known under law. The Lord Jesus Christ is known as He who “gave Himself for our sins.” Law gave nothing: it demanded there should be no sins and condemned the sinner. What a contrast to the Lord Jesus Christ and His one perfect sacrifice that takes away sins! What infinite, undeserved love and grace! It was this love and grace that brought Him down, not any stern requirement of law, but pure grace.
Moreover, His giving Himself for our sins was not with the purpose of improving our condition or circumstances of life in the world. It was not to make us more at ease in enjoying the things of this world, but “that He might deliver us out of this present evil world” (v. 4). We are saved not merely from judgment, but for glory, to enjoy the presence of our adorable Lord and Savior forever. Law could tell us how to act in the world, but could not give us an inheritance outside of the world. Only Christ can receive the honor for so marvelous a work.
The source of Christ’s energy in this great work was the will of God and our Father. Perfect unselfishness and perfect, active love going out toward sinners was there. More than this, He delighted to do the Father’s will. A sense of duty did not impel Him, but a holy, unblemished devotedness to the Father, manifested in submission to, and a deep heartfelt rejoicing in His will.
In this brief salutation, God is spoken of as Father three times, “to whom be glory forever and ever. Amen” (v. 5). How pregnant with meaning is every word: not one shred of glory attaches to man’s capabilities or accomplishments. The will of God the Father has triumphed gloriously.
The Galatian’s Perversion (vv. 6-7)
The Galatians had before acknowledged the sovereignty of God in the gospel. They had heard the call of God to bring them into the grace of Christ, and at that time the joy of beholding the face of God in Christ had been blessedly manifest in their unfeigned love toward Paul (ch. 4:13-15). Well might Paul marvel at their so soon changing to another gospel, which indeed he hastens to insist is not another, but a perversion of the only true gospel (good news) of Christ. His charge is most serious, and he makes no hesitation in it: they were changing from God to this perversion of the gospel. There was likely no thought of such a thing in their minds. They were probably quite sincere in believing they were honoring God in the belief that by means of their obedience to the Law of Moses they would maintain their standing before God, that is, maintain their salvation by their good works. Paul exposes it in no uncertain terms. The real effect of the perversion, which he plainly discerns, is to eventually leave God out altogether, and to make the Law the basis of blessing. On this basis, if I claim to be obeying the Law, this only puffs up my pride. If I have a somewhat honest conscience, I shall be discouraged and bereft of hope because of my inwardly corrupt condition and my failure to obey the Law as I know I should.
God’s call had been “into the grace of Christ.” If the Galatians sought God’s will, let it be Christ before their souls. If one ignores Him, he might engage in any useless speculation as to the means of pleasing God, but only Christ Himself is God’s standard for righteousness. Hence, we have here also “the gospel of Christ,” not as in Romans, “the gospel of God.” It is the same gospel, but in Romans (there being no questioning of its character) it is looked at as coming from God as its source. But the epistle to the Galatians insists upon Christ as the only means, the only One by whom the true gospel can come. That name of perfect holiness and truth casts aside everything that is of the flesh as utter weakness, vanity and evil. Hence, it offends the pride of man, for man’s pride is the real secret of every perversion of the gospel.
The Divine Warning (vv. 8-9)
Little wonder then that we find here the exceedingly solemn, yet deliberate pronouncement, “Even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.” The truth of God allows for no respect of persons. Paul says in effect, “If I myself were to change my message, you would be responsible to refuse me, for I would fall under the curse of God.” Is there even a claim, a profession of a new revelation from God, which throws a different light on the gospel? Let the one who brings it be accursed; for even though such were an angel from heaven, it is not the voice of God! How dreadful a condemnation of Mormonism, Christian Science (falsely so-called) and many other human or satanic inventions that pervert the gospel! Supernatural manifestations are commonly regarded as only coming from God, but even a fallen angel preaching another gospel is immediately the object of the curse of God. Satanic power is supernatural too.
Are there those who question the seriousness of that which is here said? Well, the Spirit of God, through Paul, repeats this solemn warning, not in the exaggerated fervor of an excited imagination, but in the cool, firm deliberation of a heart and conscience that bows to, and is persuaded by, the truth. In his first warning, Paul associates himself with the brethren with him; in the second, his pronouncement is sealed with his apostolic authority, unmistakably, decidedly.
Paul didn’t seek to satisfy people, but God. If pleasing people is my object in anything, I am certainly not the servant of Christ in that thing. People want the flesh (our sinful nature inherited from Adam) pampered, but nothing less than the judgment of the flesh can satisfy God. Paul would not intentionally attempt to displease anyone, for that would be equally wrong. But the eternal glory of God, the exaltation of Christ as infinitely above all others, must be paramount to one called as a servant of God.
The Gospel and Its Messenger Sent by God (vv. 11-17)
Paul categorically assures the Galatians that the gospel he preached is not according to man. Indeed, it is entirely contrary to human thoughts naturally, for it emanates from One whose thoughts are, compared with man’s, as high as the heavens are above the earth (Isa. 55:8-9). There can be no room for speculation as to it. We are shut up to the absolute and full truth of the declared Word of God and must receive it at its face value if we are to receive blessing. Paul didn’t learn the gospel by the agency of man, neither was he taught it. Many plausible religious schemes can be composed by clever innovation and drilled into people’s intellects until they are thoroughly saturated with it, so as to hotly defend it and contend for it against every protest. Would the Galatians accuse Paul of this? The gospel had not been taught to him. When it is a matter of one’s relationship to God, it is no use teaching the flesh. Paul had been given a direct revelation from Jesus Christ. He declares it. Indeed, in his declaration, there is much teaching, but in no case does Paul appeal to the flesh to recognize it, for it is impossible to be understood by the flesh. In fact, admonition, reproof and entreaty are more outstanding than is teaching here. Why so? It is simply because the Galatians needed more than teaching. They needed a stirring up that might awaken them to the fact of the Spirit’s presence and work, with which the flesh has nothing to do (except to oppose). The flesh will not welcome reproof. But if the Spirit of God dwelt in them, they would pay attention and be awakened to a sense of the truth of Paul’s words, and bow to them with thanksgiving.
The Galatians had heard of Paul’s former conduct before his conversion, conduct which at that time he considered an occasion of boasting as Philippians 3:4-6 tells us. He was well grounded in the principles, ceremonies and traditions of Judaism, having learned with utmost diligence until he was completely imbued with the pharisaic spirit of self-righteousness. This had so influenced him that, as he says, “I persecuted the church of God beyond measure, and tried to destroy it. And I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers” (vv. 13-14).
Was it by the same long, determined process of learning that he came to know the gospel? Indeed not! There is an entire reversal of natural sequence here, “But when it pleased God” (v. 15). The intervention of divine power in sovereign electing grace and, by divine revelation, turned all human learning and wisdom to no account, humbling to the dust the most self-righteous of the Pharisees. Moreover, to make the humiliation complete, he found that God had separated him to the purpose of preaching the gospel, from his very birth (v. 15). The words constitute an unreserved confession that all the diligent effort to which he had devoted himself for years, his zeal for learning and for loyalty to the Jews’ religion, was but an empty (though ignorant) attempt to thwart the purpose of God. His will was actually opposed to that of God, though doubtless persuading himself that the stronger his will, the more pleasing he was to God! Such is the perversity of the flesh.
God’s counsel had separated Paul for God from the time he was in his mother’s womb: it is God’s counsel and God’s grace that must be magnified, not human will and human works. Note also the simplicity and brevity with which Paul sums up the character of the whole revelation: “to reveal His Son in me” (v. 16). This is the grand point that throws light on every subject. The glory of that living, exalted Person at God’s right hand was sufficient in Paul’s soul to lower every other consideration, including his heart-engrossing religion, to a very insignificant level. This is what gives full character to the gospel, not the acknowledgment and observance of certain rules, regulations, formalities, ordinances and the like, but the knowledge of a Person who has life in Himself, whose very presence is resplendent light and infinite love. This is a living motive and living power, not a lifeless set of rules. The revelation is given by God in His own time, and made operative in Paul’s soul and spirit.
However, there must be expression given to this, for a revelation to the soul within must have its manifestation without. Paul is to preach Christ among the nations. But the preaching of Christ must not in the least degree be limited by the consultations of men. He states, “I did not immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went to Arabia, and returned again to Damascus” (vv. 1617). The truth took control of his conscience, mind and heart. It is not necessary and indeed would be unbelief, to rush to some other Christian to confirm a revelation distinctly given by God, or to decide by conference what would be the limits or significance of the revelation. The Spirit of God had taken possession of Paul for the purpose of revealing the gospel of the glory of Christ. He does not allow His Word to be submitted to the approval of any person. The free operation of the Spirit of God is to be unhindered, for God has spoken.
Intuitively he knew that only God could answer the questions of his heart, so after his conversion he turns into Arabia. He learns alone in the desert as many before him had done. Going to Arabia is surely not without design. Indeed, every converted person finds something of this experience. Arabia (which means “mixed”) is a land typical of the legal covenant (ch. 4:24-25), the demand of law which produces no fruit. Hence, one who is saved, desiring to bring forth fruit for God, seeks to accomplish this by obedience to the requirements of the Law. But God’s teaching is that the flesh is evil and cannot bear fruit. Scripture bears abundant testimony to this simple truth, but every Christian must learn it experimentally if he is to know its true meaning. It is a natural desire to mix the work of God with the energy of the flesh, more or less to give God part of the credit, but take a good share for self.
Paul returns again to Damascus, which name means “silent is the sackcloth weaver”. The Law had wrought its proper work, so Paul now recognized its true place. He says elsewhere, “the Law entered that the offense might abound” (Rom. 5:20); and again, “that sin through the commandment might become exceedingly sinful” (Rom. 7:13). Thus the application of the Law to anyone only magnifies the enormity of his guilt. Law, because it condemns sin, calls to repentance, or to use figurative language, to sackcloth — the symbol of mourning on account of sin, which ought to be the exercise of every child of God. But the result is not continual mourning. Mourning is replaced by the joy of having done with self and law altogether, and having the beauty and glory of Christ filling the soul. The sackcloth weaver is silent: he has done his work.
Paul at Jerusalem (vv. 18-24)
According to Acts 9:19 Paul, immediately following his conversion, “spent some days with the disciples at Damascus,” while in the same chapter we are told, “Now after many days were past, the Jews plotted to kill him” (v. 23). The “certain days” are evidently those before he left to go into Arabia. But the “many days” apparently include the three years he spent in Arabia. Then he went up to Jerusalem, having been let down the wall of Damascus in a basket (Acts 9:25). Jerusalem means “the foundation”. It was the center of God’s dealings with Israel and also the place where the Church of God had originated. Indeed, it was the place where our Lord was crucified. So, if the sackcloth weaver is silent-the work of plowing up the conscience finished, with a realization that there can be no peace in looking for inward change in our nature-there is also a coming to that place which is the true foundation of peace. This foundation is the righteousness of God, for “the work of righteousness will be peace and the effect of righteousness, quietness and assurance forever” (Isa. 32:17). Pre-eminently then, it is because Christ was crucified there that Jerusalem has such character. His cross is the means by which the righteousness of God is fully told out, for the cross proves Him a just God and yet the Justifier of the one who believes in Jesus. This is indeed the one place where peace is found. Little wonder that Jerusalem is the center of God’s dealings with mankind, the place from which blessing will flow out to the whole earth in a coming day, and the place where the Church was formed by the coming of the Spirit of God.
All this is of vital interest to those who value Scripture as the Word of God. The perfect consistency of its details, the way those details dovetail together, cause a believer to bow in adoring worship and admiration of the divine wisdom that is so unmistakably manifest in this magnificent revelation.
At Jerusalem Paul visited Peter for fifteen days, seeing none other of the apostles except James, the Lord’s brother. It is remarkable that in fifteen days he saw only two apostles, for the apostles had kept quite close to Jerusalem. But this is a solemn insistence of the fact that it was not by combined conference that any decision was made as to what Paul was to teach or not to teach. Sad it is however that it was necessary for Paul to bind this with a solemn declaration of its truth as before God (v. 20). Could they not believe him without such insistence? Had he before, been proven untrustworthy? His words, “I do not lie” raise a serious issue that demands facing. Why do we so often refuse to believe our brethren who minister the truth of God?
Following his first visit to Jerusalem, Paul turned toward Syria and Cilicia, still not personally known to the assemblies in Judea. In all of this Paul was pressing on the Galatians that there was no imitation of others in his ministry and no dependence on others for his apostleship, but that he was distinctly called by God and given a special message from God. The Judean assemblies received the report that their former persecutor now preached what he had violently opposed, and they glorified God in him. Sweet fruit of the grace of God which mightily wrought in them as well as in him!
Chapter 2
The Jerusalem Conference (vv. 1-5)
Not until fourteen years later was there any consultation between Paul and the apostles generally. On this occasion (of which Acts 15 gives the history) Paul went with Barnabas, but also took Titus, a Greek, with him. He did this for the purpose of making Titus a test case, being determined that the Gentile Titus was not to be compelled to be circumcised, yet to be fully identified with the Jewish disciples of Christ. Here indeed is a firmness of purpose on the part of Paul which makes any consultation with men of no importance compared to the revelation of God. Why then the conference, if Paul was prepared not to give an inch toward the judaizing party that wanted to bring the Law into the assemblies? The answer is evident. Jerusalem was the place from which Christianity had sprung, and yet the place which, naturally speaking, was the most liable to cling tenaciously to the Law, for the Law had been established there long before Christianity. Moreover, certain men had come from Judea to Antioch, teaching the Gentile brethren that unless they kept the Law of Moses they could not be saved (Acts 15:1). Paul therefore, counting on God to distinctly settle the matter for all the disciples, went to Jerusalem and to those who were apostles before him, not to inquire if he was right, but rather to require a definite stand on the part of the other apostles.
More than this, Paul had gone up by revelation, not for his own satisfaction (v. 2). There he communicated privately to those of reputation (the apostles) the gospel that he had long preached among the Gentiles. He didn’t come to learn the gospel they preached, but presented his gospel to the others, as well as telling them of the fruit produced among the Gentiles in years now past. Not that his gospel was contrary to theirs, but rather the same gospel developed in the fullest way, beyond what the Jerusalem apostles had understood. This was sufficient evidence to prove the distinctness of his apostleship as sent by God independently of their authority, and yet in perfect unity with what they taught.
It was boldness on Paul’s part to act as he did, taking the matter directly to Jerusalem, and taking Titus with him under such circumstances, but it was by revelation he went. He would not ignore the testimony and ministry of the other apostles, recognizing them as sent by God, but he would be firm in maintaining the truth that God had committed to him. Lest some should think there was contradiction of one ministry in the others, or that Paul had been deficient through lack of instruction by those who were apostles before him, he would face the matter and require a stand. Not simply on the part of the Gentiles, nor merely at Antioch, but on the part of the very Jews by whom the resurrection of Christ had first been preached, and at Jerusalem, the stronghold of Judaism in former times.
The latter part of verse 2, “lest by any means I might run, or had run, in vain,” does not indicate doubt on the apostle’s part. But the other apostles must be called upon to face the question of whether Paul’s ministry was of God, or had his labors of past years been in vain? There can be no halfway point here for Paul: there must be a definite declaration.
Verse 3 is a parenthesis where Paul speaks of Titus who, being a Greek, was not compelled to be circumcised. So, at that conference, Gentiles were demonstrably not to be put under the Law. This too should have been a lesson for the Galatians.
Verse 4 therefore connects with verse 2, showing why Paul went privately first to those of reputation at Jerusalem. This was because false brethren had been surreptitiously brought in, having the deceitful object of overthrowing the liberty proclaimed by the gospel of Christ in order to again bring Christians into bondage under the Law. It was no misunderstanding of principles that caused them to act thus. Their motives were willfully, deliberately evil; a strong assertion indeed, but made by the inspiration of the Spirit of God.
Paul would not tolerate such men. He gave them no place whatever in the Christian conference. His clearness of spiritual perception considered even the allowance of the arguments of such men at a Christian conference to be in some measure at least an indication of subjection to them and their Christ dishonoring doctrines. He would not allow the suggestion that there can be any question about it: it would be weakness to honor them with any privilege of negotiation. The truth of the gospel was at stake and here Paul took occasion for pointed appeal to the Galatians that his firm stand was taken for their sakes, “that the truth of the gospel might continue with you” (v. 5). How earnest, how faithful, how tender was the apostle’s heart! Two things deeply engrossed him: the honor of God in an opposing world and the true spiritual welfare of souls. He would fight with utmost energy on behalf of these.
Unity Among the Apostles (vv. 6-10)
In verse 6 we no longer have a question of the judaiz-ers, but of Paul’s relationship with the other apostles. The language here is not belittling toward them, but is a frank, straightforward statement of truth. When he says, “Whatever they were, it makes no difference to me” (v. 6), he adds, “God shows personal favoritism to no man” and hence places himself on the same level, as far as personalities are concerned. The truth does not gain its character from the importance of its messengers. Let the Galatians think of men what they will, yet Paul assures them, “those who seemed to be something added nothing to me.” It is an astounding statement! Could those men who had actually lived with the Lord on earth, give nothing to enlighten Paul? No, their knowledge was not greater than his. Indeed, the revelations given to Paul were of a higher character than the gospel the others had preached, for Paul’s ministry is connected with Christ ascended, glorified, Head of the new creation and of the Assembly, Great High Priest, and the saints seen in their heavenly relationship to Him. It was God Himself who had chosen this willingly humbled instrument to present these New Testament truths of Christianity.
The other apostles, at this consultation, fully recognized the distinct work of the Spirit of God in Paul, discerning the special administration of the gospel towards the Gentiles committed to him, while Peter was specially gifted with a ministry to meet the need of Jews. Such a radical change from earthly Judaism to a prospect of heavenly glory, as Paul preached, was, as a general rule, too great a step for one brought up in the Jewish faith. Thus, earnest as he was in proclaiming the truth, Paul could make little impression in such places as Jerusalem. Peter’s ministry was more calculated to gradually wean the Jewish believer from earthly hopes to those heavenly. Here is the bright shining of the wisdom of God, and at the same time the reminder of the littleness and impotence of the most able of His servants.
The Galatians had not been devotees of Judaism, so there was no excuse for their attempted mixture of principles. Once a believer has known the liberty of the gospel, it is a dreadfully serious backward step to attempt to mix liberty with the principles of law. We know all too well that at the present time the Gentiles, to whom God never gave the Law; have imported it into many systems that boast the name of Christianity. Awful indeed is such presumption, perhaps through blindness, but all too often through willful blindness.
While acknowledging the persons that God uses, naming them and giving them their distinct place, the Spirit of God ever impresses on us the truth evident in verse 8 that it is God’s work, and He operates as and through whom He wills. As to authority, the person is altogether set aside; yet the message as distinctly given by God carries an authority far higher and more compulsory than any number of people (even the most godly) could give it. Verse 8 then implies that every believer is bound to recognize the distinctness of the ministries of Peter and Paul and not to disparage either of them, but rather to submit to the truths God reveals by both. It is a principle of God’s Word that God dispenses His gifts distinctly and with liberty, as He will. We too easily allow a message to be affected by how favorably we view the personality of the messenger.
There is great beauty in verse 9. The ministry of Paul is unreservedly approved by James, Peter and John (recognized as pillars of Christianity) with no suggestion of envy and no thought of limiting, qualifying or adding to Paul’s distinctive ministry. These apostles recognize its marks of distinctness as the marks of God, and the result is a thorough, wholehearted fellowship expressed in no uncertain terms. Sweet indeed is this unity, which, in holy subjection under the hand of God, can be manifested in such diversity! But nothing of the flesh can enter here, or this would only cause confusion. How good to see that here is the liberty of the Spirit of God, active, not only in Paul’s ministry, but in the attitude of the other apostles, a liberty which yet produces the utmost unity. The right hand of fellowship is given to Paul and Barnabas.
How blessed it is for us to contemplate this Christian unity which is in such contrast to our own day of ungodly decline, when the profession of the truth and lofty claim of being sent by God is so often accompanied by a spirit of pride and independency! All must be tested by the truth, though it may be a difficult thing to discern error in regard to all who preach, for Satan has today multiplied his mischievous devices. But we must cling to the fact that the foundation stands (2 Tim. 2:19). Nothing can destroy the beauty of the liberty and unity that was known among the apostles. There it remains recorded in the Word of God; and if the same is not manifested among the saints today, there is no excuse. We have dismally failed, but the truth has not.
“They desired only that we should remember the poor, the very thing that I also was eager to do” (v.10)! How strikingly beautiful in such an epistle is this desire of James, Peter and John, for it is the effect of the grace of God known and enjoyed! This is another contrast to mere law keeping, for the Law gave nothing: it only demanded. Paul fully identified with this lovely grace, which is one of the special marks of Christianity. God gave His own beloved Son, and our having the same attitude of mercy, grace and kindness toward others proves the reality of our knowledge of Him.
Paul Withstands Peter (vv. 11-21)
Verse 11 introduces another matter which Paul faces with admirable candor. He withstood Peter openly when Peter, at Antioch, fearing the attitude of Jews who had come down from Jerusalem, desisted from eating with Gentile believers. The words used here are striking and straightforward: “withdrew,” “separated,” “hypocrisy.” How solemn a departure from “the unity of the Spirit” this declared! Peter ate with believing Gentiles before the Jews came from James (in Jerusalem), but when they came, he withdrew from the Gentiles to avoid the disapproval of the Jews. Thus the unity that had been blessedly expressed in the consultation at Jerusalem was in practice denied, merely because of Peter’s fear of those Jews who clung to the pride of Jewish religious distinction. When Peter acted in such a way, other Jews also followed his hypocrisy. Even Barnabas, Paul’s companion in labor among the Gentiles, was carried away by this hypocrisy. It was a strong current, a subtle snare, for Peter was held in reputation; and the greater one’s reputation for godliness, the more harm he will do by example if he turns aside. There is certainly nothing for religious tradition to cling to here, in support of the claim of Peter’s absolute authority in the early Church. He would be a poor rock indeed for the foundation of the Church of God. His name, Peter, only means “a stone,” while “the Rock” is Christ (1 Cor. 10:4). It will not do to give any person a place that belongs only to the Lord of glory.
Paul was not intimidated by Peter’s person or action. To Paul the respecting of persons was vanity. Paul spoke very plainly in his reproof of Peter, for with God-given discernment he “saw that they were not straightforward about the truth of the gospel” (v. 14). Paul therefore addressed Peter before all, “If you, being a Jew, live in the manner of the Gentiles and not as the Jews, why do you compel Gentiles to live as Jews? We who are Jews by nature, and not sinners of the Gentiles, knowing that man is not justified by the works of the Law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the Law; for by the works of the Law no flesh shall be justified” (vv. 14-16). The forms of Judaism had been largely given up by the disciples, though not entirely. But there was a decided separation between them and the Jews who still clung to Judaism: the latter persecuted the former, who had, in fact, broken traditional barriers by associating and eating with Gentiles. Thus, by practice, the disciples acknowledged themselves on a level with Gentiles: they lived as did the nations. Peter himself, freed from the bondage of the Law, had practiced the liberty of the gospel by living as the Gentiles.
Why then would Peter compel the Gentiles to conform to a judaistic custom in order to be accorded full Christian fellowship? It was an entire reversal of behavior, the principle being that of leaving Christianity and returning to Judaism. Paul would have the line drawn with thorough distinctness. Let Judaism keep its place and give Christianity its own distinctive place.
“We,” Paul says, “who are Jews by nature, and not sinners of the Gentiles” (v. 15). He speaks of what might be an occasion for their boasting (he himself being a Jew), but they had been enlightened to know that no person is justified on the principle of works of law. This took the whole foundation from under the feet of those who made the Law their support. It is the thorough destruction of confidence in the flesh, reducing all people to a common level of spiritual impotence and nothingness. The principle for justification must only be the faith of Jesus Christ. Those Jews had believed in Jesus Christ in order to be justified by the faith of Christ, not by works of law.
But the Gentiles present had also believed in Jesus Christ. What was the difference then? There was indeed none, unless old things, fleshly and vain, were revived. Had not these been done away in the cross? But if they did revive the old things, they were in effect confessing themselves to have sinned in ever turning from them. If a person sought to be justified by Christ, turning from the Law as a means of justification, and then again turned back to the Law, it would in effect be saying not only that he had sinned, but that Christ Himself was responsible for that sin. “Is Christ therefore a minister of sin?” Paul instantly repudiates the thought as abhorrent.
Peter and the other disciples had never thought of leaving Christ to return to Judaism, but that was nevertheless the principle they had acted on. Paul exposes the effect of such a principle if carried out to its ultimate end. We do well to use this method of testing every practice. It would reveal to us a solemn lack of consistency in many things.
“For if I build again those things which I destroyed, I make myself a transgressor” (v. 18)! If I was not a transgressor in destroying, then I am certainly a transgressor in rebuilding. If one was not a transgressor in giving up Judaism for Christ, then how can he ever dare to go back to Judaism again?
“For I through the Law have died to the Law that I might live to God” (v. 19). The Old Testament shows that the Law, because it was broken, invariably demanded death, though its promise was, “do this and you will live” (Luke 10:28). The Law protects a perfectly righteous person, but condemns the one who disobeys in the least degree. Hence, it condemns all except Him “who committed no sin” (1 Peter 2:22). The Law demanded sacrifice, and said, “It is the blood that makes atonement for the soul” (Lev. 17:11). Law is “the ministry of death,” “the ministry of condemnation” (2 Cor. 3:7, 9). The Law closes every mouth and brings all humanity under judgment of God (Rom. 3:21). There is no escaping its sentence: death must be executed, blood must be shed.
But the believer may rejoice that he is dead to the Law. Its sentence has been executed for him. He hasn’t died physically, but Another has died in his place. Christ, his Lord and Savior, has entirely fulfilled the Law’s demand of death. (Christ has also borne the sins of the believer, of course, but that is not the point here.) The Law’s demand against me was death. Christ has taken my place and borne that sentence; therefore the Law reckons that I have died and it will never make a claim against a dead person. Thus, it is “through the Law” its utmost judgment having been carried out that I am dead to the Law. The Law itself declares that it can have no more to say in my case: as far as it is concerned, I have died.
Still, I have died “that I might live” (v. 19). The flesh, condemned by the Law, and having been put to death by the death of Christ (Rom. 6:6), is out of the question now. I can only abhor the flesh when I see the agony that Christ has borne for my sake on account of sin. But knowing that the Law now demands nothing from me, and I am delivered outside of its sphere altogether by One whose love led Him to death, I certainly do not live “to law.” I do not attempt to fulfill obligations I never can and which Christ has already fulfilled in His death. Rather, the place I am given is such “that I might live to God.”
“Though crucified with Christ” (judicially of course), yet Paul knows he has life, but recognizes nothing of himself in it: “Christ lives in me” (v. 20). This is the language of one who has learned his utter nothingness, being humbled to see there is no life, no source of goodness, except in Christ Himself. Christ is raised, and it is the power of this resurrection life that operates in the believer, causing the heart to well up in admiration of Him, ascribing every good thought, word and deed to Christ who lives in him. Blessed attitude of faith! The old life is set aside as worthless, not that it is eradicated, for, practically speaking, we have many occasions to be humbled by its sinful workings. But in God’s sight, it is done away with. We, therefore, are to reckon ourselves dead indeed to sin, but alive to God through Jesus Christ our Lord (Rom. 6:11). This is a matter of faith, not of feeling or experience, though when recognized by faith there will surely be an experimental understanding of it to follow. It will be made a real thing to the soul.
A legal attitude attempts to frustrate (or set aside) the grace of God. Paul will do no such thing, nor allow the principle of law to be mixed with the principle of grace, for “if righteousness comes through the Law, then Christ died in vain” (v. 21). Law could never produce righteousness: grace alone has done this by virtue of the cross. If I dare to suggest any other means of healing my unright-eousness than through the cross of Christ, if I dare to think I can gain or maintain a righteous standing before God on the ground of law-keeping, I am saying in effect that it was useless for Christ to have died! Yet, this is exactly what many professed Christians are guilty of, although they don’t realize it. If it is not Christ alone to whom one clings for safety, dangerous is the ground!
Chapter 3
Faith is the One Principle of Blessing
(vv. 1-9)
“O foolish Galatians, who has bewitched you” (v. 1)? Little wonder, as Paul considers the principles and tremendous issues involved, that he speaks out in words of earnest remonstrance and entreaty. Had it not been portrayed before their very eyes, preached with diligent insistence, that Jesus Christ had been crucified? Would they again exchange the blessedness and joy of the knowledge of the Son of God, who had willingly given Himself for them, for the hard, cold requirements of the Law that could give nothing? Would they lightly turn away from the sight of the bitter agony of Calvary’s cross and from the sight of the world’s most respected professors of law keeping (Scribes and Pharisees, etc.) pouring contempt, insult and injury upon the Son of God? Would they turn from His cry of tender compassion from the cross, “Father, forgive them, for they do not know what they do” (Luke 23:34) or from the heartrending cry of pain and anguish, “My God, My God, why hast Thou forsaken Me” (Matt. 27:46)? Nothing can be as dreadful as turning away from Christ. Nowhere else is there a ray of hope. It is choosing darkness rather than light, death rather than life. Of course, it had not come to this with the Galatians. And indeed, God would not allow it to go to such an extent with any believer. But Paul is not an alarmist in warning them what estrangement of heart from Christ might lead to, for he is concerned in regard to what sort of attitude they might eventually hold toward Christ if the Law assumed a place of importance in their eyes.
Moreover, Paul brings in the characteristic blessing of Christianity, a blessing altogether distinctive, unknown under Judaism, the gift of the indwelling Holy Spirit. How had this come about? Had they received Him by the works of the Law? Had their faithfulness and diligence in obeying the Law caused God to be obliged to send the Holy Spirit to indwell them? Even perfect law keeping could never induce or deserve that! Then don’t expect the poor, weak efforts of a corrupt and sinful nature to draw the Spirit of God from heaven to earth!
Only on the ground of accomplished redemption could it be possible for God to come down to dwell with and in men and women. That God has done this is almost beyond comprehension! It is the work of God, and thus should be held fast and maintained against all opposition at whatever cost. Law had nothing to do with it. God, by His own power and grace, altogether apart from any human agency, had introduced a new dispensation, a new means of dealing with mankind. The dispensation of law was replaced by the dispensation of the grace of God, in other words, a new administration, for under the administration of law, humanity had shown itself totally corrupt and unable to produce fruit for God.
A serious issue is raised here. Paul contrasts “the works of the Law” to “the hearing of faith” (v. 2). Works and hearing are here opposed to each other. Hearing supposes quietness and attention, therefore ceasing from works. How good to be subdued and to listen to the voice of our God rather than to be busily engaged in seeking to show our ability or importance! Faith is connected with hearing, law with works. Faith attributes everything to God and nothing to the flesh; but he who clings to the Law claims the opposite and ignores the Spirit altogether.
“Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh” (v. 3)? Can we expect a new-born baby to grow if we change his diet from milk to straw? Will one grow spiritually by feeding the flesh? It is astounding, yet solemnly true, that one may by the Spirit of God confess Jesus as Lord, thereby condemning the flesh, and yet afterward may practise fleshly boasting in his initial confession by which he had judged the flesh! Such is the treachery of the flesh that it will boast in a work it had nothing to do with. When the heart begins to stray from the place of nearness to the Lord, its attitude almost invariably becomes legalistic, not doctrinally perhaps at first, but such doctrine soon follows the attitude as a means of bolstering or justifying the attitude. The Galatians had begun by submitting to, and rejoicing in, the work of God. They then turned around to attach all importance to their own work!
Again, why had they suffered persecution for Christ (v. 4)? It would be plainly foolish to deny the flesh if the flesh had any ability to please God. Their suffering had not been for keeping the Law, but for Christ. Was this in vain?
Moreover, what of those who had “ministered the Spirit” (v. 5 KJV)? These were the gifted men who were the vessels by whom the Holy Spirit was manifested among them, and through whose ministry the Holy Spirit had worked in their hearts. Was it obedience to law that produced such ministry, or was it the hearing of faith? Certainly only faith receives a revelation from God.
Abraham (in whom the Jews boasted as the father of their race, while also boasting in the Law) is taken as an example and proof of God’s work which is independent of any principle of law (v. 6). Before the Law was given Abraham was counted righteous because he believed God. Was the Law given to cancel that righteousness? If they boasted in the Law, they were actually denying their relationship to Abraham, for he was justified by faith. If they didn’t have faith, they were not children of Abraham. Abraham believed God; hence those who have faith are children of Abraham.
The Jewish question was clearly decided, which also effectively settled the question for Gentiles, for “the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, in you all the nations shall be blessed” (v. 8). The promise of blessing to Gentiles was to Abraham, not to Moses, and it was also an unconditional promise, just as the promise to Jews (through Abraham) was unconditional. Note in this verse there is importance attached to Scripture that is measured only by the importance of God Himself: Scripture foresaw God’s justification of the Gentiles on the principle of faith, and declared it as early as Genesis 12. If the critics deny Genesis as inspired by God, this one verse displays their shame and folly, for their denial is a denial of God.
“So then”—it is established before the law is taken up—“those who are of faith are blessed with believing Abraham” (v. 9).
The Law’s Curse in Contrast to Faith’s Blessing (vv. 10-12)
What a contrast then, is the blessing of faith in verse 9 to the curse of the Law in verse 10. Israel under the Law was therefore under the curse, and anyone now who puts himself under the Law is also under the curse. Why? Because those under the Law are told, “Cursed is everyone who does not continue in all things which are written in the book of the Law, to do them.” The test of law has proved all guilty, so if there is to be blessing, it must entirely depend on God’s promise.
The argument concerning Abraham and the Law is on Old Testament ground, for the blessing is viewed as a promise, not as fulfilled. In Christianity the blessing is already accomplished by the death of Christ. Ephesians enters largely into this, as for example, Ephesians 1:3, God “has blessed us with every spiritual blessing in the heavenly places in Christ.” “He chose us in Him” (v. 4); “He made us accepted in the Beloved” (v. 6); “We have redemption through His blood” (v. 7); and “We have obtained an inheritance” (v. 11). These established facts are apprehended by faith in the present day, but they are facts consistent with the promises to Abraham, though revealed in a different manner than might have been expected.
At any rate, the Law pronounced a curse against all who had anything to do with it, for it could justify only those who continued in all things written in the Law, without a single infraction. Who would dare claim this perfection of life? None can! But faith procured the blessing! Those of faith are blessed; those of the works of the Law are under the curse.
Paul does not attempt to prove the enormity of man’s guilt, though in Romans this is fully exposed. Instead of comparing mankind by the measure of the Law to expose his state subjectively, Galatians rather summarily makes the matter one of the declarations of the Word of God. For any who accepted the Old Testament (as the Galatians did), the evidence is conclusive, “the just shall live by faith” (Hab. 2:4). If we say we live by the Law, we are virtually denying the Law, for the whole Old Testament is designated as the Law of God.
“Yet the Law is not of faith, but the man who does them shall live by them” (v. 12). If a person’s works were thoroughly consistent with the Law, he would live by this means (on earth of course, for this is the question here), and would have himself to thank for his life. No faith would be required, for God would not be directly involved. But God had said, “The just shall live by faith.” The latter part of verse 12 does not concern the just at all, but “the man who does.”
The Law Fulfilled in Christ (vv. 13-14)
The marvelous revelation of the New Testament to those who, having been under the Law, had now trusted Christ was a complete and unqualified deliverance. “Christ has redeemed us from the curse of the Law, having become a curse for us, for it is written, Cursed is everyone who hangs on a tree” (v. 13). The Law was not belittled: it was fulfilled at the unspeakably awful cost of the curse resting upon the holy, guiltless head of the Lord Jesus Christ. The Law demanded imposed a curse. Christ has borne it in His own body on the tree, exhausting its utmost wrath and terror. Well might we, subdued and enraptured, gaze long and meditatively back upon that scene of unfathomed woe and sorrow. It was the darkest night of earth’s dark history, to behold Him bearing that dreadful curse, alone, the light of God withdrawn, so that from the depths of His soul poured forth that cry, “My God, My God, Why hast Thou forsaken Me?” (Matt. 27:46).
Can it be possible that anyone could spend even a short time in reflection upon this great work of Christ and yet maintain a stand of self-righteousness? It is only the deceit and vanity of man to ignore the contemplation of such a scene and occupy his mind with his own doings and capabilities. The lack of meditation upon the cross of Christ is immediately exposed by the lack of a chastened, broken spirit. Verse 13 might well be regarded as the central verse of Galatians. It beautifully clears the way for the perfect and unqualified fulfillment of “the blessing of Abraham” (v. 14).
If Christ is to be the means of blessing to Gentiles, He must be in a different relationship than that which law involved, or “the blessing of Abraham” could never “come upon the Gentiles.” Hence, the very fact that Christ was born under the Law demanded that He must be cursed, suffering the death of the cross, and then be raised again in order that Gentiles might be blessed. John 12:20-24 indicates this, when Gentiles wanted to see Jesus, and were told that He must fall into the ground and die before bringing forth much fruit. Gentiles could only “see” Him in that new relationship. On the other hand, the fact that Israel had broken the Law under which He came, demanded that He must be cursed if Israel was to be blessed.
The curse of the Law has been borne. Perfect, eternal redemption has been accomplished. The blessing of Abraham blessing promised by God and received on the principle of faith flows out freely to Jews and to Gentiles alike through Jesus Christ, and faith receiving it, has received also “the promise of the Spirit” (v. 14).
The primary application of the promise of the Holy Spirit is millennial. The Old Testament promises are quite clear as to this. In fact, those promises will be seen to refer only to Israel in almost every case, one exception being Joel 2:28-29: “I will pour out My Spirit on all flesh.” But even here, if the context is carefully examined, this will also be seen to refer directly to the Millennium. Yet in Acts 2:16-21 Peter applies the prophecy in Joel to the coming of the Spirit at Pentecost. There is no inconsistency here, for Peter does not insist that Pentecost was the ultimate in the fulfillment of that prophecy. This Old Testament prophecy is not at all a promise to the Church, since there is no promise to the Church as such in the Old Testament. It was to Jews first, and by implication to Gentiles. The ultimate fulfillment of the prophecy can be only realized in the coming earthly kingdom. But the blessing of the Holy Spirit is now foreshadowed in the Holy Spirit’s presence in the Church.
We today have much more than a shadow of the Holy Spirit’s presence, for the Christian has the Holy Spirit in the fullest possible sense, yet His coming at Pentecost was a distinct shadowing of the future perfect fulfillment of Joel 2:28-29. The attendant circumstances of Joel’s prophecy have never as yet been seen, while the coming of the Holy Spirit at Pentecost has accomplished a great deal that was never promised in prophecy.
Today, by the Spirit’s coming: we are blessed with God’s building of the spiritual house, the Church; all believers are baptized into one body; all racial and other distinctions are annulled in the Church; the middle wall of partition between Jews and Gentiles is broken down; we have access through Christ to God, known and enjoyed as “Father” (Eph. 2-3).
The unchanging, unchangeable principle insisted on in Galatians is that of blessing only on the basis of faith, especially as contrasted to the ground of the Law which resulted only in cursing.
God’s Unchangeable Covenant (or Contract) (vv. 15-18)
In verse 15 Paul draws an illustration from man’s everyday business affairs. A contract confirmed by signatures (signed, sealed and delivered) is not allowed to be annulled or added to. When one’s word is pledged in this way, law binds him to it, allowing no retractions or additions. “Now to Abraham and his Seed were the promises made” (v. 16). If humans allow no changes in their contracts, how much less God!
“He does not say, and to seeds, as of many, but as of one, and to your Seed, who is Christ.” There is a fine yet beautiful distinction in connection with these promises that is not readily discerned by the casual reader of Genesis, and which likely escaped the attention of Jewish scholars as they searched the Scriptures. The information in our verse 16 is taken from Genesis 22:17-18. Note, first as to Abraham himself, “blessing I will bless you.” The next clause is distinct from the first: it does not speak of blessing, but “Multiplying I will multiply your descendants as the stars of heaven and as the sand which is on the seashore.” This implies a numerous seed, not simply “as of one.” But, added to this is, “In your Seed all the nations of the earth shall be blessed.” We today see immediately that this last can refer only to Christ, and it is to this that Paul refers. It does not deny the multiplied seed, but it makes definite that the promise of blessing was not to the numerous seed as such, but to the one Seed Christ, through whom alone blessing could flow.
This unconditional covenant of God (unconditional because it is “in Christ”), first given to Abraham, had been confirmed 430 years before the Law was given. The confirmation was not to Abraham (for the time does not correspond) but to Jacob, as plainly stated in Psalm 105:10. God would have us understand that there is no lack of due deliberation and perfect knowledge of all circumstances, past, present and future, when He pledged His word. The intervening time between the giving of the covenant and its confirmation was certainly sufficient to expose the unworthiness of the recipients of promise. Of course, God’s Word is sufficient for faith: it stands eternally. But how compassionate He is that He would confirm the covenant for the assurance of His undeserving people!
The Law in no way repudiates, annuls or modifies the promise long before confirmed. If law was the basis of securing the inheritance, promise is entirely out of the question. But God gave it to Abraham by promise, a principle altogether distinct and apart from law.
Why Was the Law Added? (vv. 19-25)
“What purpose then does the Law serve? It was added because of transgressions, till the Seed should come to whom the promise was made” (v. 19). Law was not added as a condition placed on the former covenant (for that would be legally and morally wrong), but as a step toward the fulfillment of promise. It was a step, which both disposed of every attempted claim of mankind and established the truth that any blessing to come was entirely dependent on God Himself. Thus the coming of the Seed the fulfillment of promise was the conclusive proof that the Law was merely a parenthesis, having nothing to do with the promise.
Moreover, the Law “was appointed through angels by the hand of a mediator” (v. 19). As Stephen says in Acts 7:53, the Jews had “received the law by the direction of angels.” Paul, in Hebrews 2:2 speaks of “the word spoken through angels” in connection with the Law. God Himself could not possibly be known nor come near to mankind apart from redemption, so He used His creatures, the angels, to administer the Law, signifying that there was a distance between God and sinful mankind. As a mediator, Moses emphasizes this distance, and he was a witness to the agreement of both principle God and the people. The people declared “All that the Lord has spoken we will do” (Ex. 19:8), and God promised great blessing on earth if they would obey His Law. Hence, this was a legal, contractual agreement, but conditional on Israel’s obedience, with both parties dealing by proxy, but with no coming together of God and the people. Law always keeps a great distance between God and the people: grace gives the greatest intimacy.
“Now a mediator does not mediate for one only, but God is one” (v. 20). The mediator was the go-between and the witness of the agreement of two parties: this is the covenant of law. “But God is one.” Grace gives the people no place whatever in the accomplishment of the blessing. God alone is the Blesser, He will not give any of His glory to another. We are thoroughly humbled, but infinitely blessed because God has His true place. Nothing is dependent on the creature. There are no legal terms of agreement, no business deals in which the capability of man figures, no angels to administer, and no sinful man as mediator. God has worked, and who shall stay His hand or bind Him with conditions? If a mediator is spoken of now, it is a sinless Man who is God Himself (1 Tim. 2:5), the One who has finished the work of redemption by the sacrifice of Himself.
Is there a contradiction then between law and promise? Is law a denial of promise? No! If it were even possible that the Law could give life or could give the blessing proposed by promise, then righteousness should have been by the Law, not by gift from God (Rom. 5:17). If so, human righteousness would be independent of God’s grace.
But it could not be, not simply was not so, but could not be so, for Scripture had before concluded all to be under sin, and Scripture cannot be broken. Psalms 14 and 53, and Isaiah 59, clearly declare this. Law proves all to be sinners and confirms the Scripture of truth, and hence bears testimony to the perfect sovereignty, wisdom, and foreknowledge of God which was not hindered in operation, simply because man had not previously been measured by the Law. God measured him long before the Law did. All then are “confined under sin,” virtual prisoners unable to free themselves, so that God’s promise appropriated by faith is the only possible means of relief and blessing. But this is given only to those who receive it as such, to all who believe (v. 22).
Scripture had confined all under sin. Then the Law, which exercised its authority over Israel, only confined them the more conclusively unto faith. That is, faith was the only avenue of escape from their bondage to sin and from their bondage to the Law. Law gave no hope of escape, but tended to increase the misery of confinement. Faith is the only door to escape from sin and from the Law, but a door thrown wide open in Christ and His accomplished redemption.
“So that the law has been our tutor up to Christ” (v. 24 JND). The teacher and all he teaches are only a means to an end. He should of course strive with earnest energy to put his pupils on the right track, but he has completely failed in his proper function if those pupils settle down indefinitely in subjection to him and dependence on him. His teaching ought to make them independent of his help. Such is the true function of the Law: it directs toward Christ. It is a powerful teacher to those who honestly listen to it. It will teach how urgent the need we have of Christ is. It will drive one to a deep sense of the ruin that sin has caused and of the consequent need of the only One who is able to cleanse from sin, the Lord Jesus Christ. It does not bring us to Christ, but was in authority in Israel “up to Christ.” Christ was its end in view. Law pointed away from itself to Christ, who, now being revealed, is the Object of the faith that justifies. The Law was the signpost that has fulfilled its purpose.
Now that Christ has come, faith has come, faith being the principle that makes one exclusively dependent on God as known in Christ. Why then put legal restraints on one who has learned what it is to walk by individual faith in the living God? The tutor is needed no longer.
Not Now Pupils, but Sons and Heirs (vv. 26-29)
“For you are all sons of God through faith in Christ Jesus” (v. 26). The word here in the Greek is “sons,” not “children,” which gives a beautiful distinctness to the line of thought. The first seven verses of Chapter 4 are a development of this verse. As it will be noticed in chapter 4:23, the word child implies immaturity and learning under subjection, as a servant. Son however denotes a distinct position of freedom and dignity, no longer requiring legal restraints and prohibitions, but able to be entrusted with responsibility apart from rules and regulations. Thus, all true believers are sons of God by faith in Christ Jesus; a principle that brings in personal initiative and developed by the work of God in the soul; the outflow, in fact, of simply believing God and His testimony concerning His Son Jesus Christ.
The decisive question for the Galatians is this: has their position been changed by conversion to Christ? Are they still on the old legal ground or on new? What did their baptism to Christ imply? They had been baptized unto Christ, and in so doing had “put on Christ” (v. 27). In fact, baptism is in itself a sign of burial, and baptism unto Christ is baptism “to his death” (Rom. 6:3). Hence, baptism is a striking picture of the setting aside of the old legal position by means of the death of Christ. I acknowledge by being baptized that the death of Christ has ended me as under the headship of the first man. By this I in figure put off the old garment and “put on Christ.” This does not mean receiving Christ into the heart, or it would be a strong verse for the deluded advocates of new birth by water baptism. But it is outwardly putting on Christ as a garment. If I have done this, and then go back to law as a rule of life, I loudly proclaim that I was wrong in ever being baptized unto Christ.
The Galatians did not mean to proclaim this, but were acting in pathetic inconsistency with their baptism. They sought to mix the fabric of the old garment (law) with that of the new (Christ). But only let them read the Law itself, and the clear prohibition faces them: “You shall not wear a garment of different sorts, such as wool and linen mixed together” (Deut. 22:11). Let them be honest: they are shut up to either one or the other: there can be no mixture.
The new position is an entire contrast to the old. The old, maintained strictest barriers between Jew and Gentile, bond and free, male and female. The new, disposes of all such barriers (v. 28). This refers to the position of blessing before God. It does not interfere with natural relationships and God’s government in the world. A man is still a man in his responsibility to God, a woman a woman; the bond-servant is still that to his earthly master; and as to God’s government in the world, Jews and Gentiles are certainly distinct. This will be plainly seen in such scriptures as 1 Corinthians 7:17; 11:3-15; 12:13; and 14:34. Our verse in Galatians (3:28) however deals with God’s sovereign work of grace in giving all His own an equal standing in eternal blessing before Him. “You are all one in Christ Jesus.” Their position “in Christ Jesus” is dependent neither on national, economic, nor social position in the world, but simply and only upon Christ, with all that is of earth completely set aside.
This is a position of blessing representatively held for us by Christ Himself, as seen by the words “in Christ Jesus.” A community of people may be laboring, each in different occupations and according to existing relationships, while their common representative is in the King’s court upholding their cause as one people. Thus we must distinguish between God’s governmental diversities and our positional oneness.
“And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise” (v. 29). The JND version gives the sense more clearly, “If ye are of Christ...” The most vital point is that Christ Himself is the Seed of Abraham, and all believers are represented in Christ: they are “of Christ.” Therefore, because He is Abraham’s seed, so are they. Faith has brought them into this position and given them an intimate connection with Christ, for it is a faith which, recognizing personal worthlessness, repudiates self entirely and finds all good, all blessing in the blessed Person of the Son of God. The promise was “to Abraham and his Seed,” to Christ; and our own marvelous place of blessing is as “joint heirs with Christ” (Rom. 8:17). How magnificently are the wisdom and grace of God blended in this admirable means of His accomplishing the fruits of promise to those “afar off,” Gentiles who had never themselves been given any promise! Far from doing violence to the promise, this precious working of God only enhances the beauty of it.
Chapter 4
How Children are Adopted as Sons
(vv. 1-7)
The first few verses of chapter 4 give us the distinctive Christian position in more detail. This position is the result of promise accomplished, as contrasted to the position under the Law, promise being then an object of indefinite hope, a prospect unfulfilled. Verses 1 to 3 show the Jewish position under law, the position even of the believer then; for it is of believers he is speaking. Though the child is heir and lord of all, yet in childhood he must be under government, trained, guided, held in check, and in this respect has no more freedom, no more position of dignity than a servant. Assuredly, he is a child of his father and has the same life his father has: the relationship actually exists. But as a child he must learn subjection, though he may not understand the reasons for his father’s commands. This is the proper place of the child submission to his father’s will even without understanding the reasons for it.
So the believer in Old Testament times is looked at as a child virtually in infancy, far from maturity. As such he must be controlled, governed, trained up in the way the Father appoints. Therefore he was “under law” or “under guardians and stewards” (v. 2), “in bondage” (v. 3). This existed “until the time appointed by the Father” (v. 2), when there is, so to speak, graduation from the child’s place to that of sonship; from the place of bondage to that of liberty; from the place of mere submission to that of understanding, approval, and enjoyment of that will. This is proper maturity.
“The fullness of the time” (v. 4) then, is the time appointed by the Father, when “God sent forth His Son, born of a woman, born under the Law, to redeem those who were under the Law, that we might receive the adoption of sons” (vv. 4-5).
How wonderful to see that it is God’s Son whom He sends, the One ever His delight! He is the One perfectly in accord with every thought, word and movement of the Father. Such a One must be the Redeemer, and is Himself the Pattern of the pure liberty and dignity of Sonship. It was no legal constraint that led Him to the cross. It was rather His delight in doing the Father’s will.
Yet He was “born of a woman” (v. 4). It was through a woman that sin first entered the world. He was “born under the Law” (v. 4), the Law which demanded facing the question of sin. He fully identified Himself with the circumstances of His creatures, though Himself altogether pure. If He placed Himself in a realm where sin was, and where the Law condemned sin, He willingly took the responsibility of facing these questions. Consequently, He gave Himself in suffering and death “to redeem those who were under the Law,” not merely that we might be forgiven, but “that we might receive the adoption of sons” (v. 5).
It was not God’s purpose to have people under legal bondage, but rather to give them a place near to His heart, a place of approval of and delight in His ways. This is what redemption has accomplished; transforming the believer from a servant to a son, for redemption is the liberating of one from a place of bondage, to introduce into a state of freedom by virtue of a price paid. Adoption also implies this changing of position of being in bondage to that of liberty and trust. The child has come to maturity and no longer needs the restraining hand of government: he is capable of being entrusted with responsibility. Not that his liberty is title to do his own will. It is a freedom that finds real fellowship and delight in the Father’s will. This is the place of a son though it does not follow that believers always behave as sons. Still, they are sons, and any action apart from the will of the Father is shameful inconsistency with the place given them.
Christ, the Son of God, is the perfect Pattern for us in this position of liberty, dignity and trust. “The Father loves the Son, and has given all things into His hand” (John 3:35). His Son is perfectly and thoroughly worthy of having all things entrusted to Him. This faithful devotedness of the Lord Jesus beautifully displays the liberty and dignity of sonship. A son’s place is one worthy of trust, where the blessedness of privilege is not abused. As for instance, again concerning Christ, “The Son can do nothing of Himself, but what He sees the Father do” (John 5:19). Blessed example is He for us who have received the adoption of sons! Also, “The Father judges no one, but has committed all judgment to the Son” (John 5:22). Here is the evidence of perfect co-ordination in the mind of the Son with that of the Father, the height of which we of course can never attain. Still, such is our portion that we “will judge the world” and “shall judge angels” (1 Cor. 6:2-3) as associated with Christ. Therefore, being sons, the privilege and responsibility of wise judgment and discernment is ours now. If I abuse this, I am plainly not acting as a son, but it is not my action that makes me a son. Rather, through the virtue of the redeeming blood of Christ we, believers in Christ, have received the adoption of sons.
The cross of Christ is the sharp dividing line that transforms a servant into a son, fulfills the claims of the Law, sets the believer in the immediate presence of God, rends the veil, and reveals God in the light. Adoption brings all believers of this present Church age into the position of sonship. Such was not the case in the Old Testament, though those believers were born again as children of God. So it is God’s own children that He has adopted, to give them a position of dignity as virtually in partnership with Him. Therefore, believers are both children of God and sons of God, but each designation has its own line of truth.
“And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, Abba Father” (v. 6). In the previous verse we saw that the cross of Christ gave believers the place of sonship. They were therefore sons before the coming of the Holy Spirit at Pentecost, but the Holy Spirit came because they were sons, and through Him they give expression to this nearness to the Father. In this is the distinct revelation of the Trinity. Each person of the Godhead is revealed, a revelation that the Law could not provide. The Son redeems. The Holy Spirit makes good to the soul the fruits of that redemption, bringing the believer into the presence of the Father, to whom the heart cries out with delight. Where is there any place for law here? Law would only mar the beauty of the revelation, and put a question upon the character of God Himself! Let us remember that the Law manifests people, but Christ manifests God! The first therefore brings a curse, the second, blessing: they cannot be mixed.
Chapter eight of the Epistle to the Romans considers the same subject: “You did not receive the spirit of bondage again to fear, but you have received the Spirit of adoption by whom we cry out Abba, Father” (v. 15). The previous verse (14) speaks of “sons of God.” However, verse 16 goes on, “The Spirit Himself bears witness with our spirit that we are children of God.” This is family relationship. Such was the fact for every saint before the cross, but was not apprehended by them. It is the Holy Spirit who gives the witness with our spirit that we are God’s children (Rom. 8:16). Now we are sons having the Spirit of God and we understand by the same Spirit that we are children also.
“Therefore you are no longer a slave but a son, and if a son then an heir of God through Christ” (Gal. 4: 7). The question here is one of assurance. We do not become heirs by adoption, because Old Testament saints were heirs, though they did not have “the adoption of sons.” But they had no assurance of being heirs, just as a little child would not understand his position as heir. Every child of God is an heir of God (Rom. 8:17). Hence, when the place of sonship is given by virtue of the death of Christ, and the Holy Spirit sent at Pentecost to confirm this to the souls of saints, this is absolute proof that they were both children and heirs of God. Having this place, why would we want a servant’s place? Would it not dishonor any father to have his full-grown son cringing before him as a slave? Can God be honored when His sons, for whom He has prepared the best that He has and to whom He has given “the best robe,” take the cold, distant place of serving Him as it were for wages? This was the folly of the Galatians.
Inconsistency Produced by Legalism (vv. 8-11)
The Galatians’ introduction of the Law, which they thought was a fine complement to Christianity, was in the sight of God no service to Him at all, but as much as turning back to the paganism from which they came. “When you did not know God, you served those which by nature are not gods” (v. 8). Their motives in paganism had been selfish, and they had attempted to cover this by worship of false gods. “But now, after that you have known God, or rather have been known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage” (v. 2)? How solemn a charge! How grievous a departure! After the true God had been revealed, after having received infinite blessing from Him, these Galatians dared to return to their motives of selfishness, thinking that the addition of the Law gave Christianity a more brilliant light. Rather, it catered to the same principles of self-pleasing and self-exaltation that their repudiated paganism had done. In practice the only difference was that these motives were covered by the outward worship of the true God. How necessary for all of us is that warning, “Beware of the leaven of the Pharisees, which is hypocrisy” (Luke 12:1).
“You observe days, and months, and seasons, and years” (v. 10). The formalism was calculated to draw attention to themselves, and involving the assumption that more righteousness was required of them at some times than at others. Such actions subtly sanction un-righteousness on “ordinary” days. What witness of this pervades Christendom today! There are holy days, holy seasons, attended by great pretensions of spirituality, which is thrown to the winds in ordinary life, and even in wild feasts just preceding the holy days. This great inconsistency results in the mockery and contempt of the world and the inevitable judgment of God. Such things caused the apostle to fear that he had labored with the Galatians in vain (v. 11).
Paul’s Personal Urgent Appeal (vv. 12-20)
Little wonder that the apostle raises his voice in pathetic words of remonstrance. Can it be that his labor has gone for nothing? Is there only to be disappointment so far as the Galatians are concerned? What a weight on his tender heart! “Brethren, I urge you to become like me, for I became like you” (v. 12). As he did, Paul desired that their hearts would rest on the deep, unchanging grace of Christ, and not turn coldly away from one who had labored to show them the love of the heart of God. For, he was as they were. What kindness and concern is this! There was no pretension of superiority, no boast of standing on higher ground than they. They were really Christ’s; this Paul knew. They had trusted Him, confessed Him, so they actually stood on the same firm ground as Paul. He made no claim of being more than a sinner who was now a saint saved by divine grace. Was not this also their place? Why then would they not act consistently with it? Why not be what they actually were, as Paul was?
“You have not injured me at all” (v. 12)! Their profession of the necessity of law-keeping was no personal injury to Paul. He still retained the same place of blessing before God. He was still as they were, and this being so, their addition of the Law was thoroughly empty.
He goes back to the first, when the gospel was new to them, to remind them they had not despised the physical infirmity that so tried him, but had received him as an angel of God, in fact, as Christ Jesus. Note that Paul gave a similar reminder to the Corinthians (1 Cor. 2:1-5), there speaking more at length of this. Yet the evils to be corrected in each case were very different; the Galatians having fallen into legality, the Corinthians into moral laxity; the Galatians had put themselves under subjection to the Law, the Corinthians had known no real subjection except to their own wills. Opposite extremes as these were, they both have the effect of puffing up the flesh. But Paul had “a thorn in the flesh” to buffet him, lest he should be exalted above measure (2 Cor. 12:7), and he was therefore in subjection to the One who had given him the thorn. He could not trust in the flesh, whether it were the will of the flesh or the ability of the flesh to keep the Law.
The Galatians had seen Paul’s weakness, and had also seen, through his trust in God, the power of God working in him. They had not despised him. Appearances of personal strength and ability had not attracted them, yet they received him as an angel of God, and more, “as Christ Jesus” (v. 14). He came to them in grace as Christ had come to the world and was received, not on account of power, but of love and grace. The energy and warmth of the love of God only shone the more brightly in the weakness of the vessel, and the response of the Galatians had been simply to that love. Therefore, the vessel had been treated in the due (not exaggerated) regard that God desires for His servants. Drawn to love God, they loved the least esteemed of His saints also.
What had become of this devoted simplicity that was theirs at the first? Where was the fervency of affection that once would have given their very eyes to the apostle, had it been possible (v. 15)? Could they believe it was the true gospel that had thrown this spiritual chill over their minds and built a barrier of cold reserve against one to whom they were thoroughly indebted for the knowledge of Christ? Sad indeed is the depth of the self-deception into which a believer out of communion can fall. Let the child of God even begin to look away from the Lord, how rapidly his spirituality withers away! Thank God it is not our hold of Him that saves or keeps us for eternal blessing, but rather His hold of His saints that saves and keeps (Jn. 10:27-30; 1 Pet. 1:5). Eternal salvation is dependent on His ability to save and hold, but our enjoyment and communion depend on our clinging to the Lord with purpose of heart, not on clinging to the Law, or to our ability, or to our merits.
“Have I become your enemy because I tell you the truth” (v.16)? Could it be that Paul, once esteemed their closest earthly friend for the sake of the truth he brought them, had become their enemy because he continued to tell them the same truth? Had he changed? Not at all; but some had been influencing these Galatians to oppose Paul’s teaching, and he does not fail to expose them. “They zealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them” (v. 17). These judaizers were diligent in seeking followers, and craftily sought to separate the Galatians from the apostles so as to attach them only to themselves. It will be always so that those who seek a following will selfishly preach a system of works as a means of salvation, for it attaches importance to the flesh and therefore to themselves. To be zealously affected is good, if the cause is good (v. 18). Had the zeal and earnestness of the Galatians at their conversion to Christ been exercised on behalf of a good thing or an evil? If good, why not always be zealous in it? Do they need Paul’s presence to be diligent in good? That is surely not walking by faith. It is more the attitude of a little child, able only to act properly when under supervision.
Paul calls them “my little children” (v. 19), he himself laboring in travail as though seeking to bring them again to birth. It was hard to realize that they were spiritually alive. While trusting Christ, they were practically destitute of the inward, experimental knowledge of who and what He is. He had not been formed in them; that is, they had not comprehended His fullness for all their needs. They had given Him a place, but had confined Him to a small place, instead of allowing Him to take His full, true form in them.
Paul desired to be present with them and to change his tone of speaking (v. 20). He had no delight in reproving them. Perhaps his presence with them might again revive their zeal in good things. If this was needed, he would desire to come, for he was doubtful of their stability. Not being able to stand faithfully alone, they practically required him to come.
Abraham’s Sons, Ishmael and Isaac (vv. 21-31)
Paul abruptly reverts from his entreaty back to reasoning from Scripture. It is most instructive and refreshing to see that he will leave no stone unturned in seeking the welfare of those whom he loves. He will appeal to the conscience, heart and intelligence until he leaves them no occasion for self-defense, no excuse for their legality, and nothing to lean on but Christ.
If they suppose it an intellectual advance to be under the Law, why not inquire as to the intelligence the Law would furnish? Does the Law (the Old Testament) demand that a person should be in bondage to it? Does it attach all importance to itself? Certainly not! As the next few verses prove, it turns or directs people away from its bondage, giving all honor and glory to Christ Himself, who is “the end of the Law” (Rom. 10:4).
It may seem astonishing that Paul would use Abraham’s two sons to prove the vast distinction between the covenants of law and of grace, but it is the interpretation of the Spirit of God. The Holy Spirit’s interpretation here opens the door to much of Abraham’s history in its marvelous typical bearing, that is, in its picturing many truths now revealed in the New Testament.
Abraham had two sons, the first (Ishmael) by a bond-maid, the second (Isaac) by a free-woman. The God of glory had appeared to Abraham in Mesopotamia, before he lived in Haran (cf. Gen.12 and Acts 7), and promised him, “I will make you a great nation” (Gen. 12:2). This was confirmed in Genesis 15:4. Yet at 85 years of age, Abraham had no son. In Genesis 16, both Sarai’s and Abram’s anxiety about this prompted them to devise a plan to seek to fulfill God’s promise. They could not wait for God to fulfill this in His own way and His own time. Interposing their own ingenuity, Abram had a son by the bond-woman, Hagar. How striking a picture of Israel seeking to obtain the promise of God by their own righteousness, by their law keeping! “Going about to establish their own righteousness, they have not submitted themselves to the righteousness of God” (Rom. 10:3). So Abraham, going about to establish God’s promise in his own way, showed no real faith in the promise being altogether God’s promise. Hence, the son of the bondwoman was born after the flesh. The whole affair was of fleshly devising and no fulfillment whatever of the promise of God. The son of the bondwoman cannot enjoy the full liberty of the son’s place: he is really himself in bondage, a servant. How plainly it answers to “Jerusalem which now is, and is in bondage with her children” (v. 25)! Mount Sinai in Arabia is a symbol of this bondage, a symbol of the Law and of great distance between God and the people (Ex. 19:18-24; Heb. 12:18-21).
Thus the Law is the standard by which man’s work is measured, and if depending on his own work, the result is bondage. No one can make himself free, or keep himself free. Freedom must depend on the work of God. “If the Son makes you free, you shall be free indeed” (Jn. 8:36). So, for the child of promise, Abraham must depend entirely on God.
Isaac is this child of promise, born to Sarah when she was 90 years old, and Abraham 100, when their bodies were virtually “already dead” (Rom. 4:19), and any natural hope of childbearing long gone. But it was God who intervened in sovereign grace to fulfill His own word. Sarah is the free-woman, in intimate relationship to Abraham, who is a type of God the Father, and Sarah a type of the godly remnant of faith according to grace in Israel, from whom Christ came (typified in Isaac), when all natural hope of blessing was gone. Isaac then is a beautiful picture of Christ, the promised Seed (Gal. 3:16), who came to earth, not on account of man’s successful law-keeping or any such thing, but on account of the unbreakable promise of God, fulfilled by grace alone.
Jerusalem which is above (v. 26) is then that fruitful principle of grace, Christ coming from above, from the intimate presence of God, not from a place of distance, but from a place of full liberty of Sonship. We have been brought by grace into His own place. This is beautifully pictured in Genesis 24, where Rebekah (type of the Church) is chosen as a bride for Isaac. Hence, by marriage she (once far off) is made the seed of Abraham, the daughter of the free-woman. So it can be said, we, as Isaac was, are the children of promise, by grace brought into the same position that Christ as Man has.
Verse 27 is quoted from Isaiah 54:1. The complete fulfillment of that chapter will be when Israel is brought into blessing in the Millennium, but this does not hinder the application, at least a partial fulfillment, to the Church’s entrance by faith into this grace wherein we stand. The married wife speaks of Israel in earlier days when they obeyed God in the wilderness, but with an attitude of legalism instead of the intimacy of true affection. Only bondage, misery and desolation came from this. So she was disowned, put away (Jer. 2:2; 3:8-10). Christ came “as a root out of dry ground” (Isa. 53:2), yet from that dry root, the despised remnant of the people, God saw fit by grace to produce unbounded, eternal fruit. She who was desolate has many children. How marvelous are God’s ways!
Did the Galatians not consider the fact that the most zealous of the professed law-keepers, the most religious of Israelites, were the persecutors of those who confessed Jesus as Lord? Those making the most flowery profession and display of religiousness were the strongest, most bitter opponents of the truth of salvation by the grace of God only through faith in the Lord Jesus Christ. The bitterness of such people is always directed against those who simply confess Him as Lord.
“Nevertheless, what does the Scripture say? Cast out the bond-woman and her son, for the son of the bondwoman shall not be heir with the son of the free-woman” (v. 30). There is strong insistence here on the typical interpretation, for these were actually Sarah’s words. But it was a history designed by God, and the words of Sarah also were designed by God to apply with striking force to legal-minded Israel. This casting out was accomplished at the introduction of Christianity, when the nation of Israel, continuing its cruel persecution of those redeemed by grace, was cast out from God’s presence for the time being, until mercy will restore her (Rom. 11). God sent His armies (although the Roman armies did not understand that God had sent them) and burned up their city (Matt. 22:7), and Israel was scattered to the four winds. Such was the governmental result of their self-dependence and self-confidence. Only recently, God has begun to bring the Jews back to their land, though still without faith in the Lord Jesus, but God will yet work in marvelous blessing for them. Meanwhile, during this age of grace, the Church alone enjoys the distinct favor of God of being owned as “children of promise” (v. 28), for this can only have effect insofar as Christ is recognized. Creature merit in all its forms is repudiated. God has decreed that all blessing is in Christ alone. Precious resting-place for every believer!
Chapter 5
Liberty to be Practiced (vv. 1-6)
Chapter four dealt with the perfect freedom introduced by God Himself through Christ, freedom given to all who have been redeemed by His precious blood, freedom from the bondage of law in all its forms. It is not, however, freedom to walk in our own ways according to our own wills, for that is really bondage.
It is: freedom from fear of judgment, freedom from the Law as a rule of life, freedom to walk with God in the blessedness of intimate communion with His own mind and heart. Anything less, is not freedom. Following our wills is bondage, for it is the devil’s triumph and our eventual misery.
This being so, Paul desired that the Galatians stand fast in the place that Christ had given them (v. 1). He further wanted them to act consistently with it, make full, godly use of it, and certainly never tinge it with the vanity of their own works the entanglement of the yoke of bondage. What a contrast with the yoke of the Lord Jesus! “Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy and My burden is light” (Matt. 11:29-30). They had originally exchanged the yoke of bondage for the Lord’s yoke. What folly then to return to that which only occasioned complaint, and chafing, in being subject to it!
This Christian liberty was denied if the Gentile Galatians became circumcised (v. 2.) Evidently the judaizers were pressing this on the Galatians as a religious regulation, as had been the case with Jews under the Law. But adding such things to Christianity is subtracting from Christ. The mere form of circumcision did not do away with Christ, nor were those who had been circumcised before conversion thereby deprived of any benefit from Christ. But for the Galatians, after conversion to Christ, to be circumcised thus taking a place under the Law was a public declaration that their blessing was really coming from the Law, not from Christ. What profit is anyone receiving from Christ if he is occupied with law keeping, which does not cultivate love and light in the soul, nor reflect the character of Christ?
These verses do not forbid circumcision as such, as might be desired by some for medical reasons, but are directed against the pride of adopting the practice of circumcision as a religious obligation, which the Jews had come to consider as having some spiritual merit in it. For that reason some Jews were urging Gentile Christians to accept this.
But everyone who outwardly placed himself under the Law by being circumcised made himself a debtor to keep the whole Law. Baptism is an outward thing that makes a person responsible to adhere to all Christian truth: circumcision makes him responsible to do the whole Law. Can he do both at once? Impossible! Law assumes a person capable of obedience to it. Christianity declares all have sinned, all disobedient, and presents an entirely new and perfect ground of blessing, the accomplished work of Christ on the cross of Calvary. If one clings altogether to Christ, how can he cling altogether to the Law? Such an attitude is double-mindedness, begetting instability in all one’s ways (James 1:8).
If the Law is taken as a principle of justification, this (practically speaking) renders them “estranged from Christ” (v. 4). They were not apostates who had given up the truth concerning Christ, as the case (impossible of recovery) of those described in Hebrews 6:4-6, but they had “fallen from grace.” This expression does not mean that they had carelessly fallen into sinful ways after having believed, or that they had committed some dreadful sinful act, but rather that in taking the place of being justified by keeping the Law, they had fallen from the high position they had by grace. They were not being reproved for wicked works, but for depending on their supposed good works to keep them saved, instead of depending entirely on the grace of God.
The proper stand of the Galatians described in verse 5 is clear evidence that the Spirit of God dwelt in them, even though they had “fallen from grace.” “We through the Spirit eagerly wait for the hope of righteousness by faith.” Note in verses 4 and 5 seven striking words Scripture uses to speak of positive blessing. We list them below. Opposite to them are the contrasting negative things that can never bring blessing:
Christ — Moses
Grace — Law
The Spirit — The flesh
Waiting — Striving
Hope — Fear
Righteousness — Condemnation
Faith — Works
“Hope” here is anticipation “both sure and steadfast” (Heb. 6:19), not a doubtful issue, as today’s usage infers. In verse 6 it is beautiful to see that while Paul speaks strongly against confidence in circumcision, he shows no favor to uncircumcision either. What does he mean? He is striking at the reality that neither of these adds to Christianity. One may boast he is circumcised, another that he is uncircumcised, but both have no bearing to the question of a person’s relationship to God. The prime principle of Christianity is faith, simply taking God at His Word. This brings the believer into His immediate presence. In Paul’s conversion, when the light shone from heaven and the Lord Jesus spoke to him, there was no law laid down, no commandment given to change his ways. While yet full of his self-righteousness and his works, when he was prompted by bitter hatred toward Christians, by the intervention of Christ faith found lodging in his heart. Then his love for Christians was greater than his hatred had been. Blessed result of having his eyes fixed on Christ, not on the Law!
Warned Against Bad Influence (vv. 7-12)
The Galatians had run well (v. 7). There had been the outflow of love, together with the exercise of faith on their part. Where were these evidences now? Who had hindered them from obeying the truth? Why were they not clinging simply and only to the truth revealed in Christ? Could they dare to say that God was persuading them to think more of the Law and less of Christ? Paul knew this declension had not taken place only because of the ignorance or self-will of the Galatians. They had been under some bad influence of those infiltrating among them, and the Galatians must be warned against such false teachers.
A little leaven very soon leavens the whole lump (v. 9). Leaven (yeast) always speaks of the corrupting action of sin. Being only a little, it may hardly be noticed at first, but deceitful men know how to gradually introduce their false doctrines and soon corrupt the truth. Only a little of the doctrine of self-righteousness added to Christianity will spoil the whole, for it magnifies man and belittles Christ. But Christianity is Christ highly exalted and mankind humbled to the dust. This same quotation as to leaven occurs also in 1 Corinthians 5:6 where self-indulgence (moral corruption) is the leaven, while in Galatians self-confidence (doctrinal evil) is the leaven. In either case it is mixture hated by God.
How sweet is the contrasting touch of gentleness, proving a quietness of trust in Christ! In Paul’s words of verse 10, “I have confidence in you, in the Lord, that you will have no other mind.” Still, this spirit of confidence as to their bowing to the Word of God’s grace is guarded from ungodly abuse. Paul is not confident of those who have deliberately pressed these perverse doctrines of legality on the Galatians. Whatever the position, character, or dignity of these troublemakers, the guilt of this perversion of truth rests on their shoulders. Paul shows no such tolerance as advocated by liberal minded men of today.
Another question is seen in verse 11. If Paul were advocating Judaism, why were the Jews his implacable enemies? Why had he been persecuted from the very first time he came to the Galatians, and before? If Christ had been introduced merely as a sort of afterthought and addition to Judaism, instead of completely superseding it, the Jews would have welcomed this, for their own pride would be complimented by it. No true place would be given to the cross at all, no suggestion given that the cross was the judgment of all flesh, the repudiating of all that is of the creature. But the cross shows humanity in its true colors. Hence people are offended by it.
“I could wish that those who trouble you would even cut themselves off” (v. 12)! Paul didn’t relish the task of dealing directly and summarily with these troublemakers. But if his ministry stirred up the Galatians to hold fast to the simple, pure principles of the grace of God and reject the pressures of the judaizers, then the frustration of their efforts would likely result in their cutting themselves off, that is, leaving the fellowship of the Galatian assemblies. Those who have a character of self-righteousness cannot long endure a single-hearted, steadfast devotion to the grace of the Lord Jesus alone. Such devotion will irritate them more than anything else. They will tolerate and continue with confusion, strife, backbiting, contempt, envy, and every kind of fleshly thing. In fact, they will feed these fleshly manifestations, but they will flee from the true manifestation of the grace of God in Christ Jesus.
Liberty and Love (vv. 13-15)
Liberty and love go together (v. 13). There is no such thing as true liberty if it does not occasion the spontaneous outflow of love. Liberty is the very sphere into which the Christian is introduced, liberty from the bondage of the Law, of self, of sin. Liberty in fact, honors God. There is no place for the exercise of self-will: such is bondage rather than liberty. The Devil seeks to corrupt this truth and make liberty a license for the indulgence of the flesh, but his evil does not annul the truth. The place of liberty is the place of utter dependence upon, and subjection to God. This is the liberty of the Spirit. How dishonorable then to use such liberty as an occasion for the flesh to indulge itself! How despicable to take ungodly advantage of the kindness of God! The very essence of Christianity is, “through love serve one another” (v. 13).
The character of the true child of God is simple. There is no great, involved scheme of practice pressed upon him, no legal forms and ceremonies as contained in the Old Testament. In fact, the Law is fulfilled in one brief sentence, “You shall love your neighbor as yourself” (v. 14). This is the root of things, which the law searches out. Love of others absolutely cuts off selfishness, which is the unvarying motive of the legalist, for he seeks blessing for himself, not for others. So the more legal-minded one is, the more thoroughly is he ignoring the claims of the Law in which he boasts!
Such was the inconsistency of the Galatians. Their doctrine called for keeping the Law: their practice was to “bite and devour one another” (v. 15), having, seemingly, no sense of shame concerning it. “Beware,” Paul tells them, “lest you be consumed by one another.” This is the inevitable result of selfish motives. By our being contentious we soon consume away all spirituality in one another. All that is really profitable is withered away.
The Spirit Contrasted to the Flesh (vv. 16-22)
So they (and we) are told, “Walk in the Spirit, and you shall not fulfill the lust of the flesh” (v. 16). This is turning thoroughly from self-interest, self-exaltation, self-sufficiency and all that is of self, to fix the eye upon Christ, the Object with whom the Spirit of God would engage each of us. This does not involve fleshly determination, but a genuine turning from self, to place all value on what God is and what God has done. The Spirit of God dwells in every believer (Rom. 8:9). Therefore we are simply required to submit to His leading and power, and the flesh will have no occasion to work. It is really a most simple truth, but one of great difficulty for Christians to lay hold of because of our natural pride that delights in taking credit for well-doing, instead of giving all credit to God. Indeed, even when there is recognition that only the Spirit of God can produce fruit for God, there is too often the conception that this is mixed with some inherent good in us. The resulting conflict is seen in Romans 7 (“I” against “I”), the flesh that is determined to put itself down, while actually this means opposition to the Holy Spirit’s work.
The flesh and the Spirit are contrary one to the other: there is no point of agreement. The work of the one leaves no room for the work of the other. God will not give His glory to another, and the flesh will not abandon its dishonest selfishness. If God is to be allowed to work, the energy of the flesh must cease. In fact, it is only God’s own voice that can quiet the soul so that His work might be seen and rejoiced in, but when the flesh is active, we will have no spirit of thankfulness, no recognition of God’s true glory. The last clause of verse 17 shows that the flesh is too strong for us: “you do not do the things that you wish” (Gal. 5:17). There is no suggestion that it is impossible to do what is pleasing to God, but the activity of the flesh tends toward not doing what we want to do. It is only God, by His Holy Spirit, who can gain the victory in this battle. My struggling does not help at all, for this would be only the flesh trying to subdue the flesh. The Spirit of God within me accomplishes what I cannot do because He draws my heart to the Lord Jesus to depend totally on Him and have no confidence in the flesh.
Some believers, not understanding that all goodness and truth is in God alone, will suppose that to “walk in the Spirit” is a requirement comparable to the rules of the Law. Therefore they fast, punish themselves, go through severe self-discipline, laboring to attain such an experience. But such attainment is impossible. Rather, the patience of faith and quiet rest in God’s presence is asked; no labor, no pressing or forcing, for “if you are led by the Spirit, you are not under law” (v. 18). The Spirit of God never leads us to set up legal standards as guides: He Himself “will guide you into all truth” (John 16:13), engaging the heart and mind with Christ, a Standard far more pure, far more full than law. How sweet and joyous is this place of rest, and how perfect a foundation for a life that is devoted to a “labor of love” (1 Thess. 1:3), not by constraint, but willingly, rejoicing to bow the shoulder to the easy yoke of the Lord Jesus (Matt. 11:30)! This is to be led by the Spirit, the character of whose work is seen in verses 22 and 23, where no great outward work is mentioned, but every quiet and beautiful virtue. For the Spirit of God always sets Christ as the One Object before our hearts.
Some of the works of the flesh are enumerated in verses 19 to 21. The flesh is not slow to manifest itself, though we might be inclined to speak with less strong and personally applicable words that God does about these things. It is all too possible that these things find expression in the believer, though they are the characteristics of the unbeliever who has only a sinful nature. Paul strongly emphasizes “that those who practice such things will not inherit the kingdom of God” (v. 21). Unbelievers practice such things: it is their life, their character. What a shame then for a believer, in the slightest degree of his conduct, to resemble one who is bound for eternal punishment! Paul is not threatening the believer with this, but showing him the wretched inconsistency of acting as does the world, when the believer’s character and destiny are so far removed from the world.
The refreshing contrast is the fruit of the Spirit (v. 22), the believer’s proper character. Mark the singular here: fruit, not fruits. It is the perfect oneness, the harmonious flowing together of God’s work, sweet contrast to the discordant, jarring contradiction of the works of the flesh. Note the precious and unostentatious character of all this fruit! There is no display. Fruit for God is not seen in great public manifestations, as we might see in John 15:7-8. Ephesians 5:9 declares, “The fruit of the light is in all goodness and righteousness and truth” (JND). We read too in Hebrews 12:11 of “the peaceable fruit of righteousness.” The fruit itself is the quiet, godly virtues of light and love. The energy there in such fruit is God-given and profitably directed, for the flesh, or self, is hidden from view.
“Love, joy, and peace:” These three characteristics are the animating power for the entire life, for they are primarily operating when the soul is shut up with God. It is our proper attitude toward Him. Blessed contrast to the hatred, misery and fear that fills the unbeliever at the very thought of the presence of God.
“Long-suffering, kindness, goodness:” Here is our normal Christian attitude toward others, sweet characteristics of a life that in godliness seeks the welfare of those with whom we may come in contact. These traits are shown when we consider one another in genuine respect and simplicity. They are better meditated upon and practiced than explained.
Finally, “faithfulness, gentleness, self-control:” These three are personal to ourselves. Do you have faith? “Have it to yourself before God” (Rom. 14:22). We must neither act on the faith of another, nor press another to act on our faith, though we may give him the Word of God to encourage him to act on his own faith. Gentleness (or meekness) is that quality that simply submits to personal humiliation, if need be, without demanding our personal “rights” as we see them. Self-control is a great inner conquest, as Proverbs 16:32 remind us: “He who is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city.” In contrast, “Whoever has no rule over his own spirit is like a city broken down, without walls” (Prov. 25:28). “Against such there is no law.” They are the spontaneous fruit of the Spirit, operating unquenched and ungrieved in our lives. Law neither produces nor prohibits them.
“And those who are Christ’s have crucified the flesh with its passions and desires” (v. 24). This is the step which, by faith, we take when we trust in Christ. We may not be fully conscious of it, nor would we express ourselves at that time as Scripture does, but we do, to a greater or lesser degree, condemn self and justify God. Of course, from God’s side the judgment of the flesh has already been completely accomplished at the cross of Christ, so when we receive Christ as Savior, we accept God’s judgment of sin as applying to our own sinful nature. We really admit that the flesh is only good for crucifixion, and by taking sides with Christ we therefore crucify the flesh with its passions and desires. We don’t experience a thing like this, but we accept it by faith. Because God has passed this judgment on the flesh, we take sides with Him in this judgment. This is in contrast to making excuses for the sin of the flesh, or justifying what the flesh in us has been guilty of. We must be done with the flesh as an evil thing, and count it as having been crucified at the cross of Christ. Then we can rightly say we have been crucified with Christ (Gal. 2:20), yet that we live, having a new life now that is the fruit of God’s work, a life linked with Christ in resurrection (Eph. 2:1-5).
Therefore, “we live in the Spirit” (v. 25). This is true of every child of God. Since this is so, then let our walk be consistent with it, seeking no other motivating power except that which is of God. To desire personal and worldly honor is just the reverse of this, for such motives really put God out of sight. Self is then puffed up, a most obnoxious attitude for a Christian, and productive of every evil rivalry, controversy, and envy in our associations with one another. “Let us not be” (v. 26) is a negative to be taken seriously.
Chapter 6
Concern for Those Who Fail (vv. 1-5)
The Galatians may have considered themselves spiritual because they were legal-minded. There is a good test for this. What about a person overtaken in a fault? Shall we callously say, “That’s his problem, not mine”? Or shall we despise and ostracize the erring one? Either attitude is commonly that of a legal mind. But if one is spiritual, there is good work for him to do in restoring such a person (v. 1), for compassion is one of the lovely marks of spirituality. Law can expose and condemn a person, but it can never restore. More than that, spirituality can lead us to show a spirit of meekness, even toward one who has failed, for it will remind us that we have the same propensities for failure as our erring brother or sister does. We should pause to consider how we would like to be treated if we were in such a situation. This is a lovely contrast to the attitude that Cain expressed, “Am I my brother’s keeper?” (Gen. 4:9).
How appealing then to a Christian’s heart is the admonition, “Bear one another’s burdens, and so fulfill the law of Christ” (v. 2). Did the Galatians desire a law? Then, being Christians, why not take the law of Christ rather than a Jewish law? This is “the perfect law of liberty” (Jas. 1:25) rather than the law of bondage, as was Moses’ Law. Bearing the burdens of another reduces the flesh to nothing, for we must humble ourselves to do this. Was it, for instance, the stern spirit of justice that led Christ to come to bear at Calvary our greatest burden? Absolutely not! Rather, grace and humility stand out there at the cross in marvelous beauty, and this is “the law of Christ.”
How scathing then is the denouncement of our personal pride in verse 3! How can we dare, being nothing, to think of ourselves as something great? We do not deceive God by this, nor do we deceive others either, as a general rule, so how senseless to deceive ourselves!
“But let each one examine his own work” (v. 4). Assumptions and claims have no place before God. Instead of this, let each individual discern, with rigorous self-judgment, the true value of his own work. He is to examine himself, but make no boast of it before others. “And then he will have rejoicing in himself alone, and not in another.” Such self-judgment puts the believer personally and alone before God, to judge his own work, not in comparison to that of others, but as in God’s eyes. This will give him true rejoicing in himself, but not telling it to others.
“For each one shall bear his own load” (v. 5). In the final analysis, though we may at present “bear one an-other’s burdens,” each one of us is solitarily responsible only for our own work. We cannot transfer responsibility from ourselves to someone else. Nor should we have such an attitude as did Peter at one time, saying, “But Lord, what about this man?” (Jn. 21:21). Therefore, while it is important that we have genuine compassion and care for others, we must not expect others to take responsibility for us, nor concern ourselves with what is their responsibility.
The Grace of Willing Sacrifice (vv. 8-10)
A spirit of grace is most necessary to fulfill the above instructions. Yet, they are instructions, not merely suggestions as to which we may form our own opinion. “Let him” in verse 6 is not the legal demand, “You shall,” but it is God’s strong encouragement to respond to His grace, as seen beautifully in 2 Corinthians 8:9: “You know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.” One who learns the truth of God from another is responsible to respond in turn with whatever help he may give the teacher, particularly if the teacher’s time is devoted to the ministry of the Word. It is most serious here that the apostle warns that God is not mocked, and people will reap what they sow (v. 7). The believer is addressed here, not the unbeliever, though the principle is all-inclusive: anyone walking in independence of, and disobedience to God, is sowing to the flesh and the sad reaping will come in due time. The sowing here directly refers to the use of our possessions. Compare 2 Corinthians 9:5-10. Are we using for God that which He has given us? We are not to expect recognition for it in the world, for we are to give as to God, seeking only His approval, not because we look for a reward, but desire only to please Him.
Our giving to the work of the Lord associates us with that work and with those who labor for Christ’s sake. We should therefore be sure that the work to which we give is truly the Lord’s work and the persons involved in it are honestly and scripturally carrying on that work. Galatians 2:10 has already spoken of giving to the poor, and 2 Corinthians 8 and 9 deal at length with that question.
The principle of sowing is widened in verses 9 and 10 to include our whole conduct of life. Well-doing of whatever sort is sowing pure seed. May we never become weary in doing it! The season of final reaping is close at hand the Judgment Seat of Christ (Rom. 14:10; 2 Cor. 5:10). There is no reason to faint or be discouraged, however, and we shall not faint if Christ is the Object before our souls. Opportunities for doing good are abundant if we keep our eyes open, and we are to exclude no one from our thoughtfulness and care. Partiality can have no place, except in this, that we are to have special consideration for those who are of the household of faith (v. 10) for every individual whose trust is in Christ. This is not merely enjoying people and indulging their desires, but actual, positive good done toward them.
Boasting Only in the Cross (vv. 11-18)
Was Paul’s heart in all he wrote? Was there no exaggeration in the words he used? Such might have been the questioning of the Galatians. Verse 11 shows that they and their spiritual conduct meant enough to Paul to write with his own hand, despite his “infirmity in the flesh,” which possibly was, or included, very poor eyesight. This is likely the reason he employed a scribe in the penning of his other epistles, but in this case he wrote the letter himself.
It was nothing but pride that activated the Galatian judaizers to demand the circumcision of Gentile believers. The judaizers desired recognition from the world, something to make a good show in the flesh (v. 12), and they drew back from suffering and persecution for the sake of the cross of Christ. They knew that a forthright, simple confession that their sins had been borne on Calvary’s cross would be displeasing to the world. They therefore took refuge in formalism, and sought formalistic followers.
These false teachers, while formally observing such legal rites, did not actually keep the Law themselves. Rather, having followers in their legalistic practices, they are said to “boast in your flesh” (v. 13), that is, with no concern for the spiritual welfare of their followers. All they desired was a fleshly adherence to their ordinances of law, so they could boast in the numbers they influenced by fleshly attraction.
How the thought of such fleshly boasting moves the depths of Paul’s soul! “But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world” (v. 14). He thoroughly repudiates every thought of fleshly boasting. In fact, with godly discernment, he recognizes nothing but evil in himself, that is, in the flesh (Rom. 7:18). Will a sinful nature (which he and all other Christians still have) give him the least occasion of complacency? God forbid! Would the Lord Jesus find satisfaction in settling down in this world with those who were merely ritualistic followers? Not for a moment! Reflect on the Lord’s searching words when the people sought Him because of His multiplying the loaves and fishes (Jn. 6:26), words which in fact caused many to go back and walk no more with Him. “What then if you should see the Son of Man ascend where He was before? It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life” (John 6:62-63).
How would the Jews be affected by His leaving the world and ascending back to His proper home? What were His thoughts concerning the world? He was leaving it. In fact, He would be thrust out of it by way of the cross. His connection with the world and the flesh would be broken off violently by the cross.
Therefore, circumcision is nothing and uncircumcision is nothing. There is no place for anything that is of self. Death has taken its course, and on the other side life has sprung up in a “new creation” in which “old things have passed away; behold, all things have become new. Now all things are of God” (2 Cor. 5:17-18). Blessed and pure resting-place for faith! New Creation is the dwelling of all God’s redeemed, though their feet are still on earth. Such is the position in which God views them, though in them there is still the grieving sinful nature, weakness and failure. Sweet indeed to be lifted above ourselves and our experiences, our estimations and our feelings, to meditate upon and delight in the viewpoint of God in all of this! How unspeakably blessed are we! How exceedingly marvelous are His counsels! God has introduced (only for the vision of faith) an entirely new creation in which nothing earthly can have place. The Law, sin, death and all social, national, economical distinctions, and every other occasion of human boasting are left behind in the grave of Christ, as it were, and His resurrection is into a realm of perfect purity and holiness, a realm called “New Creation.”
The normal, proper course for every Christian is to “walk according to this rule” (v. 16), a vast contrast to walking as though under law, for “this rule” fixes the mind on Christ in glory, not on law-keeping. It is here that “peace and mercy” properly apply; “and to the Israel of God.”
“The Israel of God” (v. 16) is in contrast to “Israel after the flesh” (1 Cor. 10:18), bound by the Law and its ceremonies. The expression is to be applied prophetically to the true Israel restored in blessing in the Millennium. The Law then is done away as the basis of any standing before God, and all glory is absolutely given to God. But today mere law-keepers really know nothing of peace and mercy, for they constantly fail to do what they know they must do perfectly.
Strange is the deceit of men that they would wilfully trouble the publisher of peace, but it would not turn Paul aside, for the marks of the Lord Jesus sufferings for His sake - were in his body (v. 17). What a consideration for the Galatians! Then the benediction (v. 18) is as from the tender, yearning heart of a father toward his children, “Brethren, the grace of our Lord Jesus Christ be with your spirit” not with their flesh.
This mingling of gentleness with unwavering zeal for his Lord is beautifully characteristic of Paul. Such admirable balance has been seen all through this epistle to the Galatians. We may be sure that many would take to heart the truth that he so faithfully presented to them, though no scripture gives us any knowledge of what might have been the results in all the assemblies of Galatia. Yet God assures us concerning His Word, “It shall not return to Me void, but it shall accomplish what I please, and shall prosper in the thing for which I sent it” (Isa. 55:11). Since Paul wrote this epistle, it has without doubt proven of great blessing to countless numbers.
Comments on the Epistle to the Ephesians
Preface
Paul’s epistle to the Ephesians brings us face to face with the magnificent counsels of the God and Father of our Lord Jesus Christ in reference to the exalted position and blessings of every child of God in the present age. God’s purpose and the execution of it are seen to be absolutely divine, not in the least degree dependent on the character or works of those who are blessed, but on God’s sovereign grace alone. Such grace freely gives them a present position and present blessings as high as Heaven is above the earth, a great contrast to the earthly inheritance and earthly blessing promised to Israel on condition of obedience to law. “Heavenly places” or “the heavenlies” are mentioned five times in the book, not as a future hope, but as a present possession. All is seen to be absolutely secured to the believer as being “in Christ.” Christ, by virtue of His infinitely valuable work of redemption, has rightly inherited all things, and He is the Representative of all His redeemed saints, with whom by grace He delights to share the benefits of all His work. God’s counsels are seen here concerning the Church as God’s building, as the one body of Christ and as His future wife. Even the conflict of believers is here connected with heavenly places, not with flesh and blood.
Chapter 1
Salutation (vv. 1-2)
As an apostle of Jesus Christ, Paul writes this epistle as an authoritative communication from God. Indeed, his apostleship is “by the will of God.” Nothing of his own or of any other person’s activity is involved in this at all. God gave Paul this place: he must simply accept it and act for God in it. No other could possibly substitute for him here.
The epistle is not addressed to the Ephesian assembly as such, but to the saints at Ephesus, for assembly order is not the subject. They are “saints (sanctified ones) and faithful in Christ Jesus.” This is the proper character of all believers: it is not the measure of their faithfulness of which he speaks, but of the fact, true of all.
Paul assures them of grace (v. 2), not mercy, for mercy considers one in circumstances of need, sorrow or misery, as used in some personal epistles, but grace which lifts one above all circumstances. Grace presents the saints as “in Christ Jesus,” the divine title that speaks of the glorified Christ. Peace is added, that which is calm tranquility, again above an earthly level. The source of this peace is God the Father and our Lord Jesus Christ.
Believers Infinitely Blessed (vv. 3-14)
The apostle’s heart expands with fervent rejoicing at the mention of the name of God the Father and our Lord Jesus Christ. Our God and Father has revealed Himself in the person of the Lord Jesus Christ. In doing so He has blessed every saint of this dispensation with all spiritual blessings in the heavenlies in Christ (v. 3). A dispensation is the special mode of God’s dealings at any particular time, while an age refers to the time period of the dispensation. This statement of verse 3 is so amazing and sweeping that many suppose it cannot mean what it says. But it is as plain as language can make it, and absolutely true. It is not a promise, as was given to Abraham (Gen. 12:2-3) and certainly not a conditional promise on the ground of obedience to law, as was given to Moses (Ex. 19:5), but a present fact absolutely and eternally established. What are these blessings? Two elementary and basic ones are found in verse 7 redemption and forgiveness of sins. Added to these are a host of others elsewhere mentioned: justification, sanctification, new birth, eternal life, peace, nearness, reconciliation, the gift of the Spirit, etc. Not one of these is lacking to any child of God of the age. He may not understand this, nor enjoy his proper blessings, but this in no way affects the fact that God has blessed him with them all.
Israel was promised temporal blessings in earthly places on condition of obedience to law. But all of their attempted works have gained them nothing. But God has given, on the ground of His grace alone and by virtue of the infinitely valuable sacrifice of His Son, every spiritual blessing in heavenly places to all who receive His Son in this day of His grace. This verse entitles us to claim every spiritual blessing we find in either the Old or New Testament. We cannot claim the temporal blessings promised to Israel, but what is spiritual is ours.
Verse 4 shows these great blessings to be in accordance with God’s choosing (electing) believers “in Christ before the foundation of the world.” The earthly kingdom is said to be prepared from the foundation of the earth (Matt. 25:34), but here the heavenly inheritance is prepared and each individual saint is said to be chosen in Him before the earth’s foundation. This emphasizes how totally of heaven is the calling, the inheritance and the blessing of the saints of God today. Indeed, all of these are connected with the eternal purpose of God, who has chosen us altogether apart from the question of our human responsibility, in absolute sovereign grace. For He is God, and all glory belongs to Him: our eternal blessing is not to our credit at all, but to His. If this fact is not understood and accepted, much of Scripture will seem out of place and unnecessary by those who are anxious to get people saved by any means possible, as if it were by human effort that people are born again! God’s work is infinitely more vital and real than all that man may accomplish.
God’s object in so greatly blessing us is that we should be holy and without blemish before Him in love (v. 4). It is God also who makes us holy and without blemish, for this would be impossible for us by fleshly human effort. These things are God’s workmanship, though certainly we should so appreciate such grace that it draws a true response from us, but the response is not the subject in this verse. In God’s sight, the believer is holy and without blemish, as the fruit of the redemptive work of the Lord Jesus, and is established in perfect love before the Father’s face.
While verse 4 shows that God’s choosing (or election) has the persons in mind, verse 5 shows that predestination has in mind the blessing for which they were marked out beforehand. This blessing is “adoption by Jesus Christ to Himself.” Let us not miss the great blessing of this. Adoption was unknown in the Old Testament. Though Old Testament believers were children of God by new birth (Gal. 4:1-3), yet adoption did not take place until the cross of Christ, and those who before the cross “differed nothing from servants,” have now received the adoption of sons. Adoption is not simply the child’s place of being born again into family relationship, but the son’s place of dignity and liberty of knowing the Father’s will, and as “joint heirs with Christ,” being entrusted with the Father’s goods as one mature enough to be brought into partnership. The liberty and dignity of Christian position in contrast to legal bondage is emphasized in so marvelous a position being given us, which was in God’s thoughts for us long before we existed, according to the good pleasure of His will. Precious resting place for faith!
Even now the wonder of these blessings is “to the praise of the glory of His grace,” and will be so for eternity, It is not simply the glory of His greatness, but of His grace towards those whom He delights to accept “in the Beloved” (v. 6). This expression is used to insist that just as Christ—the Beloved—is loved by the Father, so is the believer loved for Christ’s sake; and just as it is impossible for Him to lose this place in the Father’s affections, so it is equally impossible for every person who is accepted in Him.
Verse 7 shows how all that might have hindered our acceptance has been totally removed since every believer possesses redemption through His blood, the forgiveness of sins. Redemption involves both a purchase price and the setting at liberty of those in bondage. Wonderful indeed is the value of the blood of Christ! Forgiveness is the discharging of offenses by the One against whom the offense has been. Christ’s blood has made possible and accomplished this forgiveness according to the riches of His grace.
God has abounded in this grace: there is no limiting, no reserve, but the full, free flow of His love expressed in favor to His saints. And this grace is not simply moved by a burst of ardent affection, but by pure wisdom and prudence, with the calm deliberation of eternal intelligence (v. 8). How perfectly His grace and wisdom are intermingled in these marvelous things!
Our knowledge of these divine counsels (v. 9) can be only by revelation, and here Paul declares the mystery of God’s will. That will was a mystery because it was unknown before the present age. According to His good pleasure God has purposed in Himself (with no consulting of any other) that “in the dispensation of the fullness of times He might gather together in one all things in Christ” (v. 10). This refers to the completion of God’s dispensational ways in administering the affairs of both heavenly and earthly spheres in marvelous unity, all things being headed up in Christ for His righteous reign of one thousand years (the Millennium).
In the world today there is no recognition of any uniting bond between heaven and earth, and therefore no practical experiencing of the wise and gracious rule of the heavens in the affairs of earth. The millennium will totally reverse this. Because of man’s alienation from God, man has determined to manage earth’s affairs independently of heaven, and God has given him the opportunity to prove what he can do. Therefore the present time is called “man’s day” (1 Cor. 4:3 margin). But “the day of the Lord” will coming. That will be the time when He intervenes to take control back into His own capable hands by means of the solemn judgments of the Great Tribulation. These judgments which will follow the Lord’s coming to rapture believers to their home in heaven, and are spoken of as “great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be” (Matt. 24:21).
Verse 10 then indicates that Christ is appointed heir of all things (Heb. 1:2), and verse 11 declares that in Him we have already obtained an inheritance, for though verse 10 speaks of the future, verse 11 speaks of the present. Compare Romans 8:17. In Revelation 21:7 John speaks of our inheritance as being future: “He who overcomes shall inherit all things,” but the viewpoint of Ephesians is that “in Christ” the inheritance is ours now. As we know and appreciate Christ, so we will know and appreciate our inheritance.
Note the contrasts between verses 5 and 11. In verse 5, predestination had in view the blessing of adoption. Verse 11 describes the blessing of the inheritance (not a question of chosen). Also, when adoption (or sonship) is spoken of, it is “unto Himself” and therefore “according to the good pleasure of His will,” a term that involves His tender affections. When the inheritance is spoken of, His great power and wisdom are emphasized, “according to the purpose of Him who works all things according to the counsel of His own will.”
Grace toward us as Gentiles is involved in verse 5. Our adoption as sons is “to the praise of the glory of His grace.” But in verse 11 God’s majestic power and wisdom is predominant, so Jewish believers are said in verse 12 to be “to the praise of His glory,” with no mention of grace. Grace is specially emphasized where Gentiles are concerned, since they were never the subjects of God’s original promises.
Since the gospel was to the Jew first, Jews are spoken of as first trusting Christ. In verse 13 the “you” distinguishes Gentiles, who also, having heard the word of truth, the gospel of their salvation, have trusted in Christ. Notice the importance of the words “in whom,” twice found in this verse. Their trust was not simply in the gospel, but in the person of Christ, of whom the gospel speaks. This trust in Christ is emphasized the second time in reference to their being sealed with the Spirit. “Having believed,” they were sealed. It is not a matter of having entered more into the truth of the work of Christ in redemption, but simply of believing in Him personally. The simplest believer therefore shares in the sealing of the Spirit. As the seal, the Spirit of God is the mark of God’s ownership upon the believer. Therefore that ownership is absolute and eternal.
The expression in verse 13, “the Holy Spirit of promise,” reminds us of John 7:37-39 where the Lord Jesus, when on earth, promised the Holy Spirit to those who believed on Him. This promise was fulfilled after He was glorified, as is recorded in Acts 2. Notice again that verse 13 twice emphasizes that the Ephesians believed in Christ personally. It is not a matter here of what He has accomplished nor is it dependent on our understanding of what He has accomplished. It is for every believer in Him. As well as being the seal, the Spirit of God is also “the earnest of our inheritance.” That is, His presence within us is the pledge and foretaste of what is yet to come, the inheritance which, though purchased for us, has not yet been redeemed (v. 14). Though all believers are now redeemed (v. 7) and our blessings are rightly in heavenly places, Satan still has access there (ch. 6:6-12). Therefore, our proper possession will not be redeemed, or liberated from Satan’s cruel influence until he is cast down from heaven (Rev. 12:7-9). One may have paid the full purchase price for some property and yet be hindered from taking possession because of the determination of a former occupant to remain there, of course illegally. Thus, while every believer has been redeemed, his purchased possession has not yet been redeemed, that is, liberated from the presence of the enemy.*
{* There is the sense in which the believer in the Lord Jesus has been redeemed in that the full purchase price has already been paid at Calvary. Nothing needs to be added. However, until our Lord Jesus comes to take His purchased ones to Himself, we are waiting for the redemption of our bodies (Rom. 8:23; Phil. 3:20-21). This is included in the “redemption of the purchased possession” -Editor’s note.}
The shedding of the blood of Christ has accomplished redemption for us in every moral respect, but it remains for redemption by His power to put the usurper out, liberating the possession from all satanic influence and giving it fully into the hands of those who are the true heirs. This again is “to praise of His glory.” Grace is not mentioned because this is redemption by His power, so His majestic greatness is foremost.
Prayer for Spiritual Understanding (vv. 15-23)
It would seem from verse 15 that fresh news of Ephesus had stimulated Paul’s prayers for them. He had been with them on a former occasion for three years (Acts 10:31). Now to hear of their faith in the Lord Jesus and love to all the saints, caused his constant thanksgiving for them, and prayers. Are we concerned about assemblies at a distance from us?
Paul’s prayer is based on the truth declared in the first part of this chapter. Since God has decreed that all things are to be headed up in the Man Christ Jesus, the prayer is addressed to “the God of our Lord Jesus Christ, the Father of glory” (v.17). Christ is viewed as Man when God is said to be His God. But His deity is foremost when God is called His Father, as in chapter 3:14. This prayer of Chapter 1 has in view our entering into and understanding the full truth of all that is given us in Christ as the Man of God’s counsels. The Father is seen as the source of all this glory which the Lord Jesus shares with His saints.
That God should give His saints the spirit of wisdom and revelation is not referring to the gift of the Spirit of God personally, for verse 13 declared them already to be sealed with the Holy Spirit. But just as “the spirit of meekness” (Gal. 6:1) refers to an attitude characterized by meekness, so this is an attitude characterized by both wisdom and revelation. Wisdom is that which applies rightly whatever knowledge we may have learned. But the spirit of revelation is that attitude of soul that is ready to receive directly from the Lord whatever thoughts He may reveal to us. Thus, as we meditate or think about Christ and His Word, precious things do come to us, things which are not the result merely of learning and wisdom. Though having always been in His Word, they had not been formerly revealed to us by God. Wonderful are the gracious ways of our God and Father!
This wisdom and revelation is to be “in the knowledge of Him” (v. 17), for in knowing Him personally we shall understand far better His counsels and His ways. Also in verse 18 it is not merely the intellect that is to be involved, but “being enlightened in the eyes of your heart” (JND), for the heart symbolizes the very center of our being and implies the whole person from a spiritual viewpoint.
Paul prays for the Ephesians to have knowledge of three specific matters:
First: “the hope of His calling” (v. 18). This hope involves the coming of the Lord Jesus to transfer all believers into His heavenly glory, and therefore to be identified with Him when He administers all things in His millennial reign. How much there is for us to learn in connection with this! For instance, “we shall be like Him for we shall see Him as He is” (1 John 3:2).
Secondly: “the riches of the glory of His inheritance in the saints.” Here it is not simply His displayed glory, but that glory given to Him in His inheriting the saints themselves as His own eternal possession that is so precious to Himself. Then we shall understand more fully than ever before that we are the Father’s love-gift to Christ (John 17:6).
Third, the desire of Paul’s prayer is that we might know the exceeding greatness of God’s power toward us who believe (v. 19). Here is power far exceeding all seen in the natural realm, and it is on behalf of believers. It is power already displayed in the resurrection of Christ, proving God’s infinite capability to fulfil all His wonderful counsels in Christ. It is resurrection power accomplished in Christ, God’s own great work of power in raising Him from among the dead and seating Him at His own right hand in the heavenlies. It may be remarked here that the Lord Jesus personally said, “Destroy this temple, and in three days I will raise it up,” speaking of the temple of His body (John 2:19-21). He raised His own body, for He is God. 1 Peter 3:18 speaks of His being “made alive by the Spirit,” for the Spirit is God. Romans 6:4 tells us He “was raised from the dead by the glory of the Father,” for the Father is God. Therefore, the Trinity was engaged in this mighty work of Christ’s resurrection.
That power has elevated Him to the place of supremacy at God’s right hand in the heavenlies, far above all principality, authority, power and dominion, and every name named (v. 21). Principalities and powers (or authorities) are seen in chapter 6:12 to refer to the spiritual realm, angelic beings (in that case evil in nature), but chapter 1:21 includes all spirit beings, good or evil. Such exaltation is true both in this age and in the coming age of the millennial kingdom. As the glorified Man the Lord Jesus is exalted above all creation.
“And He put all things under His feet” (v. 22) indicates His authority. All creation is subject to Him. To this is added His Headship which involves His vital interest in and directing of “all things.” The entire universe is under His headship. This may not be seen by the world, but “to the Church” it is a plainly established fact. She sees now what will yet be manifest to the world, and she has a place of special nearness, as His body, “the fullness of Him who fills all in all” (v. 23). He who fills all things in His divine glory and dignity, and in this way has need of nothing whatever, yet became Man. As Man, He needs His body the Church to fill out the preciousness of His Manhood. Wonderful, matchless, precious grace!
Chapter 2
Believers Changed by Grace Through Faith (vv. 1-10)
The first three verses of chapter 2 go back to consider the state and circumstances from which the Ephesians had been brought, the same sad state to which all mankind had been reduced as a result of sin. However, verses 4 to 6 show the state and circumstances into which the grace of God has brought us who believe. “And you He made alive, who were dead in trespasses and sins” (v. 1) emphatically refers to the Ephesians, being Gentiles. Notice, they are not considered here from the viewpoint of their responsibility to God (as is the case in Romans where man is seen as living in sins Rom. 1:26-32; 2:1), but from the viewpoint of being totally dead towards God. As dead they have no spark of response to Him and no ability to change anything. Therefore they were dependent absolutely on God’s pure grace, as we all are!
They could do nothing for themselves. Their state was one of spiritual death, and their walk according to the course of this world, the only way they naturally knew. It was also according to the prince of the power of the air for Satan has usurped authority and has so completely corrupted people’s minds by sin that they can see nothing else because by nature they are sons of disobedience (v. 2). Therefore it is natural for even the world’s “best” characters to have no living relationship to God. The expression “prince of the power of the air” indicates that the very atmosphere of mankind’s existence has been polluted through giving in to Satan, as was true of Adam and Eve. Satan’s evil influence has corrupted every area of human life.
Verse 3 shows the type of companionship—empty and useless—in which we have all been involved, whether Jews or Gentiles. The whole mass of mankind has been together indulging in unprofitable, sinful practices as led by their own lusts (natural desires), whether of the flesh or of the mind. The desires of the flesh are simply the selfish graspings of the “me generation,” while the desires of the mind may be more refined for the mind can rationalize things in such a way as to make sin seem good. But it is still merely selfish and still disobedience to God. Consider the things you may be doing now or are planning to do later, things in some way rationalized as good when they are really sinful! How tragic a sight, to see all the world madly rushing in this hopeless direction! Thus, the Jews as well as the Gentiles are seen by God as “children of wrath” (v. 3), those who by disobedience have incurred the wrath of God. How desolate, miserable and hopeless is man by nature!
“But God!” Wonderful is the intervention both of His grace and power! He who is “rich in mercy, because of His great loved with which He loved us,” even in a state of spiritual death in the corruption of sins, has “made us alive together with Christ” (v. 4). The riches of His mercy are first mentioned, mercy that is the outcome of His great love. Mercy is that compassion that comes down to meet one in his circumstances of need, sorrow or misery. Such was the Samaritan in Luke 10:33 who to the man who had been attacked by robbers and left half dead, and cared for his needs. The Samaritan “came where he was”. What great love has made our Savior stoop so low to meet us in the extremity of our hopeless misery, bearing our sins in His own body on the tree (1 Peter 2:24) and bringing us to Himself! What mercy! It is all because of the love of His own blessed nature.
“Made us alive together with Christ” refers to His bringing us out of spiritual death into eternal life. The power of the voice of the Son of God has done this, as John 5:25 affirms: “the dead will hear the voice of the Son of God; and those who hear will live.” One may object and argue that the dead cannot hear, but this depends on whose voice is speaking. He who is superior to death can make the spiritually dead hear, and in hearing they live. The literal resurrection of Lazarus (John 11:41-44) is a picture of spiritual resurrection. When the Lord spoke, Lazarus came forth. The dead man heard and responded.
Thus, by divine grace alone, our state is totally changed from spiritual death to resurrection life. Nor are we left in the graveyard, that is, in a world sunk in the corruption of death. For God’s ways with us involve more than mercy. We are told at the end of verse 5, “by grace you have been saved.” Mercy has had compassion on us where we were, but grace lifts us high above our circumstances. It saves us from our sins and it saves us from an evil world as verse 6 makes clear: “and raised us up together and made us sit together in heavenly places in Christ Jesus.” God’s grace or favor has power in it. We saw (chapter 1:3) that our blessings are in heavenly places, but now we find also that our position is in heavenly places. We are seen there because our Representative, the Lord Jesus, is there. We surely do not enjoy it as we should, but the fact remains absolute: our permanent position is in heavenly places.
While the above is true for the believer now, verse 7 lifts us up in heart to consider God’s great object in such blessing. Whether in the millennial age or “the age of ages” (eternity), our blessings and position in Christ will “show the exceeding riches of His grace in His kindness toward us in Christ Jesus.” Eternity will never exhaust the wonder and preciousness of such grace and kindness, and never diminish its luster.
The concluding verses of the section (8-10) show that salvation is entirely by grace on God’s part, pure favor at a time when we deserved wrath and judgment. “Through faith” is the means by which we receive such grace, faith being not in itself a thing of merit, but that which rightly recognizes all merit in the Lord Jesus Christ, having confidence simply in Himself. “And that not of yourselves: it is the gift of God.” Even faith to believe is seen as God’s gift for in our natural state faith was far from us. God alone has worked marvelously in changing matters, giving us faith and salvation by grace, and indeed every spiritual blessing.
Verse 9 firmly guards against the human natural thought to add works to grace and faith: “not of works, lest anyone should boast.” All occasion for people’s self-exaltation is utterly taken away. We are reduced to our true place, and God is exalted. Believers are seen to be “His workmanship, created in Christ Jesus” (v. 10). Precious work of new creation, by power infinitely higher than all human work! Let us delight to think of what it means to be the subjects of God’s miraculous work. Yet His work in us is “for good works” (v. 10), for good works are the proper result after God’s work has brought salvation. Yet God has before prepared even these good works for us to walk in. Therefore, if we believers do good works, we have nothing to boast of. On the other hand we do not have any excuse for not doing them.
Brought Near in One Body (vv. 11-18)
Previous to verse 11 the blessing of every saint of God is seen. Now that precious truth is considered as to the mystery of the Church of God as the body of Christ and as the building of God. It is most instructive to see how this subject is approached in verses 11 and 12. Gentiles must remember the horrible pit from which they have been rescued. It is grace alone that has taken us from an utterly desolate condition, so we must guard against the natural and contemptible tendency to glory in flesh because of the greatness of the blessing God has given us. Israel fell because they were proud of being blessed by God, and Gentiles are now taking the same attitude (Rom. 11:18-23). Gentiles had none of the advantages Israel had. They were called uncircumcision (often in contempt) by the Jews. They were “without Christ,” with no promise even of the Messiah such as Israel had; aliens with a strong demarcation between them and Israel. They were “strangers,” unknown since they had no covenant relationship with God, for the promises and covenants were only for Israel (Rom. 9:4). “No hope” and “without God,” describe the general condition of Gentiles as such. Even in the Old Testament there were exceptions to this general hopeless situation, for some Gentiles were brought to God. This was a witness that God could reach the Gentiles in spite of their general condition. But the Ephesians knew that they were in such a hopeless condition before the gospel came to them. They were not to forget how great was the grace required to save them.
“But now” (v. 13) connects with “But God” (v. 4). A divine work, fully accomplished, has established us “in Christ Jesus.” Though at one time “far off,” we are brought near to God by the blood of Christ. That precious blood satisfies all the requirements of the righteous throne of God so He is delighted to have near to Him all those whom that blood has redeemed.
“For He Himself is our peace” (v. 14). This is not the question of peace with God but of peace between Jews and Gentiles, who previously were enemies. Christ Himself is the present Bond between the believers of both groups. He has made both one, His blessed work of redemption has broken down the “middle wall” that so separated them. This middle wall involved both the law of God itself which separated Jews from Gentiles and the difference in cultures resulting mainly from that law.
The Lord Jesus has abolished the natural enmity between these peoples “in His flesh.” Coming in flesh and blood, He has voluntarily “been put to death in the flesh” (1 Peter 3:18). This took away the guilt of believing Gentiles who were without law, but it also delivered Jews from the bondage of the Mosaic Law which they had broken. “The law of commandments contained in ordinances” (v. 15) has kept Jews and Gentiles far apart for the Jew boasted in the law, while the Gentile had nothing to boast in. Yet the Jews only observed the law outwardly with selected forms and ceremonies. They could be fiercely zealous of it, yet have no real heart for obeying it to please God. But in Christ this is all done away. He has made in Himself “one new man” of two divergent peoples. This “one new man” is the body of Christ, the Church. So He who is our peace has made peace in a sphere that was once so extremely antagonistic.
This peace has united Jewish and Gentile believers with one another because both are reconciled to God in one body (v. 16), joined together in a unity that is closer than the unity of Israel’s tribes. This is an amazing work of the Spirit of God. The cross of Christ is the basis of it. Christ is the Head and Jewish and Gentile believers are unitedly His one body, the one new man of verse 15. How precious is such a unity in contrast to the enmity which once existed, which was slain by the cross. The cross accomplished this wonderful work, and the coming of the Holy Spirit at Pentecost (Acts 2) has confirmed it in manifest testimony.
Christ has come in resurrection to preach peace to both Jews and Gentiles (v. 17) His first words to His disciples gathered in the upper room were “Peace to you” (Lk. 24:36), and He has continued to preach this message through His servants since that time, particularly through Paul who greatly emphasizes the truth of the one body.
Such a message of peace involves the full revelation of God as Father, Son and Holy Spirit, for through the Son both Jewish and Gentile believers now have access by the one Spirit of God to the Father (v. 18). Our unity is vitally connected with the Trinity.
The Church as God’s Household (vv. 19-22)
The Church has been shown to be one body, and the apostle will return to this in chapter 3:6. But in verses 19 to 22 the Church is considered as the building of God in various ways. Then in chapter 5:22-33 the aspect of the Church is seen as the espoused (or engaged) wife of Christ, not yet married, but to be married in the future. Interestingly, all of these are seen together illustrated in Genesis 2:21-22. Adam’s wife was of His body before she became His wife. She is said to be “built” (JND) from his rib, a beautiful illustration of God’s marvelous building, for she is typical of the Church, the body of Christ, the wife of Christ, and the building of God.
Now, rather than being strangers (unknown) and foreigners (unrelated), believing Gentiles are “fellow citizens with the saints, and members of the household of God” (v. 19). Being fellow citizens, we are of the same city, that is, the New Jerusalem (Rev. 21:9-10), so we have the same future prospect in view. Our citizenship is there now, though the manifestation of this is future. Being members of the household of God is a matter for our present enjoyment: we are welcomed within the house as having our proper dwelling there.
Though it is true from one viewpoint that believers are in the house of God, yet it is true also that they comprise the house of God. Peter speaks of each believer as a living stone, all “being built up a spiritual house,” which is the Church of God (1 Pet. 2:5). Our chapter speaks of this same house as “a holy temple in the Lord,” emphasizing the fact that it is the place where God’s glory is manifested, not in public display, but in moral reality.
The foundation of God’s house is vitally important here, just as we see in Revelation 21 that the foundations of the heavenly city are most prominent. See also Hebrews 11:10. In the building of the tower and city at Babel, we read of no foundation. Perhaps this indicated that a foundation was not significant since the building and tower would not endure. Here the foundation is said to be “of the apostles and prophets,” not that they are the foundation, for Christ Himself is the only foundation (1 Cor. 3:10-11). But the apostles and prophets have laid the foundation by proclaiming the full truth concerning Him, His person, His work, His glory, His relationship with His body the Church, and all those truths that give Him the place of supreme honor. This involves all the apostles and prophets have written in the Scriptures.
Christ is also the corner stone of the house. He gives character to all the building and binds it together. He is not only the underlying foundation on which others build, but “in Him the whole building, being fitted together, grows into a holy temple in the Lord” (v. 21). Every stage of the building is vitally connected with and dependent upon Him at all times as it grows. In connection with Israel we read of the headstone or capstone (Zech. 4:7) of Israel’s temple, which seems to be connected with the completion of the building. But as to the Church this does not appear to be mentioned, for which there is surely a divine reason. Perhaps this may be because the Church will not be displayed on earth as a completed building. The Church as the body of Christ is looked at as complete at any given time in its history on earth, but as the temple it is not yet complete, for it will continue to grow until the Rapture when the Church will be forever complete. The glory of God is not yet as fully displayed in the Church as it eventually will be in glory. Yet as it grows, God’s glory should in some measure be more and more manifested.
“In whom you also are being built together for a dwelling-place of God in the Spirit” (v. 22). This is perhaps the most wonderful and vital matter for us in connection with this building, the house of God. Today God is building believers together for the marvelous purpose of making them His own dwelling place at the present time! Israel had so defiled the temple in Jerusalem the only temple God had ever commanded to be built on earth that when the Lord Jesus came He set aside that temple by speaking of “the temple of His body” (John 2:19-21). While God could no longer dwell in Israel’s temple, He could dwell with perfect complacency in the body of the Lord Jesus. But since Christ has returned to glory, God is building a temple now the Church that is given the wonderful dignity of being the habitation of God. This is by the power of the Spirit of God who indwells the Church. God dwells by His Spirit in every believer individually (1 Cor. 6:19), but also in the Church unitedly (1 Cor. 3:16). This is the wonderful condescension of His grace. This is the only temple in which God dwells in the world today. May we learn to respond with fitting appreciation to the wonder of God’s presence in the midst of His beloved saints!
Chapter 3
The Mystery of Christ Revealed (vv. 1-13)
“For this cause”: because of the marvelous greatness of the work God had accomplished for and in His saints, Paul preached “the unsearchable riches of Christ” (v. 8). He was the prisoner, not of Rome, but of Jesus Christ. Men sought to confine him and his ministry, but the Lord Jesus used even his imprisonment for good. Thus he was a prisoner “for you Gentiles,” for it was Jewish antagonism against his going to the Gentiles that led to his imprisonment.
“The dispensation of the grace of God” (v. 2) is God’s special way of dealing with mankind at the present time. It is in contrast to the administration of law in the Old Testament. This dispensation has lasted almost 2000 years, and will continue until the coming of the Lord Jesus for His Church at the Rapture. No other dispensation has lasted this long, and even the Millennium will be only 1000 years. The truth of this dispensation was given to the apostle Paul particularly for Gentiles (Eph. 3:1-11), though Jews are not excluded for Paul himself was a Jew.
God made known the mystery of this dispensation by special revelation to Paul. His knowledge then was not from keen human discernment but directly as a result of a revelation from God. Verse 5 shows why the Church dispensation was called a mystery. In earlier ages this truth concerning the Church was not revealed. Therefore it was a mystery, not Mystical, as a mystery it was but unknown in Old Testament times. In the Old Testament there were various types (or pictures) of the Church as the bride of Christ or as the building of God or as the priestly company. However, not one type of the truth of the one body is seen in the Old Testament. Jews and Gentiles are always separated there as distinct groups. Only now is it revealed that “in Christ” the Gentiles are fellow-heirs and of the same body as Jewish believers and fellow-partakers of His promise in Christ by the gospel. Such unity of Jews and Gentiles is totally new, and when revealed it was strongly resisted by the Jews who had zealously maintained a strong line of demarcation between themselves and Gentile “dogs” as they were considered.
How appropriate it is that the chief messenger of this was himself Jewish, one who had to be laid hold of by God in a compelling way. Paul is emphatically “minister” (not simply a minister) of these great truths (Col. 1:24-25 JND), not by natural ability, but by the gift of the grace of God. This gift required the effective working of God’s power, the same power spoken of in chapter 1:19 in connection with the resurrection of Christ.
Paul insists that God’s choice of him was not because of his worth but because of his insignificance, so that attention should not be drawn to the vessel but to the unsearchable riches of Christ (v. 8). He never forgot that the pure grace of God had lifted him out of a proud, rebellious state (1 Tim. 1:12-14) to use him to proclaim such riches of grace among the Gentiles.
Paul’s object in preaching was to enlighten everyone as to these truths which had been in the past “hidden in God” (v .9). It was not even hidden in scripture, but totally unrevealed. Such a matter is worthy of the supreme majesty of Him who created all things by Jesus Christ. God reserved such a revelation until after Christ came, suffered and died, was raised and returned to heaven. Only in this way could a Man in glory be Head of His body, the Church, and then use a weak, dependent vessel to declare this mystery, the more effectively to magnify the great glory of the revelation.
Verse 10 shows an even higher object than that of enlightening people, for “principalities and powers in heavenly places” angelic beings are seen to be vitally interested in this unique dispensation of God. In the Assembly they observe the all-various wisdom of God, wisdom infinitely higher than could have been imagined by any creature. For in the Church they see unity established by God among a redeemed people, comparatively small in number and scattered throughout all nations. National, racial, social and cultural barriers have all been done away between them, though these exist as positively as ever in their respective nations. So the Church (the Assembly) is a unique people gathered out of all nations and made one in Christ Jesus. Marvelous triumph of the wisdom, grace and power of God!
This Assembly was not a thought conceived by God after nations appeared on earth. It was in God’s eternal purpose, purposed in Christ Jesus our Lord from eternity past (v. 11). Just as individuals in the Assembly where chosen in Christ before the foundation of the world (ch. 1:4), so the Assembly itself was in the purposes of God from eternity. This to us is totally inconceivable, but faith gladly accepts it and adores Him. Further, it encourages the confidence of bold, unquestioning faith to enter into the blessedness of all this revelation. Though it is marvelously wonderful, yet it is to be understood, valued and enjoyed by every Christian.
In comparison to the wonder and greatness of such a revelation, Paul considered his many tribulations as nothing. The Ephesian saints were not to be discouraged because he was in prison for their sake, because thus he could declare such riches to the Gentiles. Rather they were to glory in the fact that such suffering was well worthwhile when borne for so glorious a cause.
Prayer to the Father (vv. 14-21)
“For this reason” (v. 14) involves both the marvel of the revelation given to Paul and his willing suffering for it. These two things move him to bow his knees in intercessory prayer for the Ephesians and by implication for all the saints of God. In contrast to chapter 1:17, this prayer is addressed to “the Father of our Lord Jesus Christ” rather than to “the God of our Lord Jesus Christ.” Christ is therefore seen here as the Son of the Father, His deity emphasized rather than His humanity. Also, the prayer is not for their knowledge (as in chapter 1), but for the proper spiritual state of their souls.
Verse 15 is rightly “every family” (JND), for in the wise counsels of God the Father, there are various families in which this grace will be displayed in the millennial age. In heaven will be the bride (the Church) as well as Old Testament saints and also the martyrs from the tribulation (Rev. 20:4). On earth will be Israel in a distinct place of glory and believing Gentile nations who have come out of the Great tribulation and are given earthly blessing in the Millennium (Rev. 7:9-17). All these are distinct families of God, with which God has had, or will have, special dealings.
If we have known “the riches of His glory” then this is to have some present real effect, for it is according to these riches that Paul entreats the Father to strengthen His saints with might through His Spirit in the inner man (v. 16). Proper objects have wonderful effects on our innermost being. This might is living, spiritual strength miraculously higher than what appears to be strength in mere human estimation.
In 2 Corinthians 13:5 it is plain that Christ is in all believers, but here in Ephesians 3:17 it is the practical experiencing of this for which the apostle prays the precious sense of His abiding presence in each believer.
We are not to be rooted and grounded simply in knowledge, but in love, that principle of genuine concern for the blessing of its objects. Love is not to be simply a surface matter, but with roots reaching into the inmost being. “Grounded” would infer that love is solidly based on what does not give way the truth of God’s Word.
In verse 18, to comprehend or apprehend is not merely to know about something, but to apply it in experience to the heart. Although the apostle speaks of love in verse 17, verse 18 is not confined to love, but embraces all the counsels of God in which His great love is manifested. Therefore, to apprehend the width is to take in, in some measure, the truth of God that is infinite, unlimited in its scope. More than this, the length of God’s revelation is eternal, a matter too that staggers our imagination. The depth also is greater than we can imagine, for this is measured only by the depths of the suffering and anguish the Lord Jesus endured on the cross, therefore immeasurable so far as we are concerned. The height of such a revelation is seen in the present exaltation of the Lord Jesus above all heavens and in the blessing with which He has blessed His saints in Himself, so great as to be unsearchable.
Yet in all these things we are privileged to know the love of Christ, not merely intellectually, but in living power and reality. One may breathe deeply of the pure atmosphere of fresh mountain air, yet that breath is immeasurably short of using all the air available. One may drink deeply of a never failing fountain, its supply immeasurably beyond the capacity of the drinker. How precious indeed in such a way to “be filled with all the fullness of God” (v. 19)! Whatever our capacity may be, we have no right reason not to be filled at all times. Let us make a habit of daily living in this refreshing atmosphere.
In such experiences of the fullness of God we shall learn God’s great ability to more than meet every need. He not only gives as we ask or think, but above all of this, and greater still, “abundantly above all, and yet greater, “exceedingly abundantly above all that we ask or think” (v. 20). Nor is He speaking only of power that works for us, but power which works in us. This power is certainly to be realized and enjoyed in present experience, though the full blessedness of it will require eternity for its display.
This display of glory will be seen in the Assembly collectively, not only in the millennial age when all things are first gathered under the Headship of Christ, but “to all generations forever and ever” (v. 21). For Paul is speaking here of that which is based on the very nature of God and therefore eternal, rather than of God’s dispensational, administrative counsels. “Forever and ever” may be translated, “to the age of ages.” That eternal age outlasts all passing ages.
Chapter 4
Response in Practical Unity (vv. 1-6)
In this letter to the Ephesian saints, Paul first presented the basic truth so essential for individual saints (ch. 1:1 2:10) and for the Church, the body of Christ (ch. 2:113:13). He then emphasized at the end of chapter 3 the appropriate state of soul for the proper reception and enjoyment of the truth. Now we are to consider the practical results of the truth in connection with the unity of the Assembly. The apostle entreats the Ephesians to walk worthy of the calling that is theirs. This is “the heavenly calling” (Heb. 3:1) which embraces the saints of God Jews and Gentiles in one body giving them an eternal inheritance in Christ. Paul was a prisoner of the Lord because he declared such truth. Since he was willing to suffer for it, we should be gladly willing to act on it.
First, such action on our part will require self-discipline or self-judgment, in the measure in which we are concerned for the good of others. Lowliness (v. 2) is the willingness to be thought little of, not natural or easy for the flesh, but normal for the one who truly delights in Christ, the meek and lowly One. Meekness is the character that is willing to sacrifice personal rights for the Lord’s sake with no selfish resistance. Thus, lowliness gives no offense and meekness takes no offense. Longsuffering continues patiently to bear hard things misunderstandings, injustices, even insults without frustration or anger. Forbearing is more than bearing, for it implies no resentful reaction whatever, even inwardly, for it is motivated by genuine love.
There must be diligence in regard to the virtues of verse 2 if we are to “keep the unity of the Spirit in the bond of peace” (v. 3). This unity is formed by the Spirit of God by the very fact of His dwelling in the Church of God corporately: the baptism of the Holy Spirit has united all believers in one, whatever their contrasting backgrounds, spheres and conditions (1 Cor. 12:13). But we are to maintain this unity, which requires true self-judgment and consideration of others. For the unity of the Spirit is not uniformity of opinion, nor merely having the same sentiments. It is unity formed on, the basis of the pure truth of God, which therefore excludes all that is in opposition to it, such as wrong doctrine and sinful moral practice. Some examples of things that tend to hinder the unity of the Spirit are personal pride and selfishness, sectarianism, the doctrine or practice of the clergy as distinct from the common people, the doctrine of independence, refusal of scriptural roles and practices for men and women. All of these tend to divide rather than to unite, and so they are foreign to true scriptural unity. God cannot bear with people forming doctrines to displace His standard found in His Word, though He bears long with weakness, failure and inconsistency among His saints. In many things we shall have differences where Scripture only gives general principles. Yet we may still maintain the unity of the Spirit if our hearts are truly united in affection toward the Lord Jesus in lowly consideration for each other. Precious indeed is this “uniting bond of peace” (JND).
The solid basis of this unity is seen in verses 4 to 6. Seven absolute facts of unity are emphasized, in three distinct spheres:
First sphere (v. 4) has to do with the Assembly, the Church of God. It is one body, not in any way divided, but involving a world-wide unity of all the saints of God. One Spirit indwells the Church; He is the living power for unity. He may work diversely in the functioning of every member, but never contrarily and always in harmony with the Word of God. This is consistent with the saints having been called with one hope in view, the coming of the Lord for all His saints. None of His own can be excluded from this hope for it is only “one hope.” Hope in scripture always has the thought of something future but certain, never mere wishful thinking.
Second sphere (v. 5) is a wider one and has to do with the public profession of Christianity. It includes the Church, but it also includes those who claim the place of Christians, though they are not born again. It is the sphere of the kingdom of heaven (Matt. 13:2430). Here the one Lord the Lordship of Christ is the one true authority, and everyone who claims Him as Lord is therefore responsible to Him. “One faith is the one deposit of the truth of God once delivered to the saints” (Jude 3). People may speak of various “faiths,” but God does not. All are responsible to obey the one faith of God as revealed in Holy Scripture: there is no other. “One baptism” is water baptism “unto Christ,” which is the public profession of Christianity, the outward acknowledgement of Christ’s Lordship. These two (the teaching of the truth of God’s Word and baptism, are “the keys of the kingdom of heaven” (Matt. 28:19-20) which Peter used so effectively on the day of Pentecost (Acts 2:16-40).
Third sphere (v. 6) is wider still, for it is the sphere of creation, involving all mankind. God the Father is one, not divided in purpose and actions. His very creation was made with the purpose of every part of it functioning together. Even though man has by sin violated this unity of creation, yet the fundamental, absolute fact remains that God is in perfect control of His creation, one God and Father of all, above all, and through all, and in us all.
Diversity within Unity (vv. 7-16)
With the fact of unity being established, we see the fullest scope for diversity and true liberty within the bounds prescribed by the Word of God. To every individual believer is given grace consistent with the measure of the gift of Christ. There is difference in every gift. Here gifts are seen, not as “the manifestation of the Spirit” (1 Cor. 12:7), but as given by the ascended Christ, who administers these in pure grace and wisdom for the benefit of His body. Paul speaks specifically in verse 11 of more public gifts, but he does not confine gift to these, for verse 7 insists that believer is given some gift.
It is as raised and ascended that Christ has given gifts to the Church. To do so, He has “led captivity captive.” Captivity is the state of bondage in which, before Christ, even believers were held. Compare Hebrews 2: 14-15. Satan’s power (the power of death) had introduced this state through sin. Christ went into death to completely nullify this power, and His resurrection is the full proof and declaration of His triumph. Satan, sin and death no longer have any enslaving power over the believer: Christ has conquered this. In the gifts He gives there is no element of bondage, but of precious, vital liberty. The gift is given both to express this liberty as not bound by human regulations, and to minister to the united blessing of the saints of God.
The parenthesis of verses 9 and 10 is essential here to guard against any wrong thoughts as to liberty. Before Christ ascended, He voluntarily descended first, even into death and burial, the lower parts of the earth (vv. 8-9). Having humbled Himself, now He is exalted above all heavens, to fill all things. This is basic truth regarding all gifts. True liberty leads one to take the lowest place willingly so that eternal blessing may result. No sense of obligation or of bondage moved the Lord Jesus to descend so low, but the pure love of One at liberty to gladly sacrifice Himself for the good of others. How beautiful are His words in Psalm 40:8, “I delight to do Thy will, O my God.” This is the wonderful, solid basis on which all gift is given and the proper spirit in which it is to be exercised.
Some men were given gift as apostles for the sake of establishing Christianity in the world. Theirs was a message of authority, which we have now only in the scriptures they have left us. In an original sense this establishment of Christianity is true also of prophets who communicated the direct Word of God to exercise consciences and hearts (ch. 2:20). Mark and Luke were not apostles, but they were certainly prophets. Yet prophecy is a gift for today too, but never independent of the now completed Word of God. 1 Corinthians 14:3 shows its functions.
Evangelists carry the gospel of the grace of God to the world to bring people to the Lord Jesus. Yet it is evident here that evangelists are not to leave the newly-converted without further help, for all these gifts have in view the proper functioning of every member of the body of Christ in help one to another. The true evangelist never sends a new-born babe in Christ back into spiritual darkness, but sees to it that the new believer is built up and strengthened in the Word of God.
Pastors and teachers have special importance in such work, but they and the evangelists should always work in harmony together. If one is a teacher one who systematically teaches and applies God’s Word he should also have a pastor’s heart of concern for those he teaches, for merely enlightening the mind can be dry and unfruitful work. Applying the truth in patient grace to individual believers is vitally important, and it requires persistent labor. Yet some are more capable of this than others. In Scripture, a person with a pastor’s gift cares for believers. Never does Scripture approve the thought of one being appointed as of a local church.
All of these more prominent gifts are given “for the equipping of the saints for the work of the ministry” to bring the saints to full growth or maturity so they (the saints) may do “the work of the ministry,” each one functioning consistently with the particular gift he has, in view of building up the body of Christ. If the more prominent gifts do not encourage the saints in the use of their particular gifts, then the more prominent gifts have failed in their work.
Verse 13 shows that this building up of the saints has a most blessed object in view. Godly ministry is vitally needed until we all come to the unity of the faith, for the faith is one, as we have seen, and when its pure truth is taken in, it will promote unity in the understanding of that truth. Keeping the unity of the Spirit requires lowliness, meekness, long-suffering, but this is not said as to the unity of the faith, for in this unity there must be hearty agreement as to the truth of God. As the Assembly is said in chapter 1:23 to be the fullness of Christ, so the object of ministry is that she should measure up to this position. While the goal in view is “the measure of the stature of the fullness of Christ,” it would be vain and wrong to say that the Assembly has already attained this. The sad differences all around us as to scriptural interpretation and practice prove how far short the Church is from attaining God’s goal. But nevertheless, God will not fail in fully accomplishing this in the near future when the Lord Jesus comes.
Ministry promotes growth with full maturity in view that we may not remain spiritual infants and thereby threatened by prevailing influences in the world, or tossed around by every wind of doctrine, shifting from one direction to another. There are plenty of people ready to do Satan’s deceptive work of scheming, manipulating, rationalizing, always on the watch to entrap others and undermine any honest faith in the living God. But God has made provision to preserve us from this, in the positive instructions of verse 15, “holding the truth in love, may grow up in all things into Him who is the Head, that is Christ.” Such growth requires firm decision to hold securely the truth God has given us both in mind and in practice, although not in a harsh, legal way but in genuine love. The growth is “into Him” or “unto Him” who is our Head, and involves a growing conformity to His character.
Christ also, being the Head of the body, is the source of all its true supply nourishment, wisdom and understanding. He is the source and center of the unity of the body, each member being “joined and knit together by what every joint supplies” and every part functioning in its measure, by His direction, to work for the gradual building up of the entire body (v. 16). Love is the motivating power for this work love that considers every other member of the body with as genuine care as one cares for his own bodily needs. Thus, as each member functions the body grows, not only each member individually.
The Old Put off, the New Put on (vv. 17-24)
Verse 17 introduces a distinct division in the Epistle to the Ephesians. This section emphasizes personal responsibility based on the solid, precious truth that has already been considered. Paul urged the Ephesians to walk no longer as the unsaved masses of Gentiles walked. Just as their new Christian condition and position was in contrast to that of the nations, so should their conduct be. The condition and walk of the ungodly is here spoken of to show that it is totally opposite to that of faith. The very attitude of the unsaved is only toward vanity emptiness or futility, that which results in nothing of any value.
Since the ungodly mind is set against God, the understanding is darkened so that, though naturally intelligent or even brilliant, such people are unable to discern facts that are transparently clear to a believer (v. 19). “Alienated from the life of God” describes an estrangement that has in effect broken any sense of relationship of creature to Creator. It is grievous ignorance certainly, but it is the result of hardness of their own hearts, for ignorance is not merely lack of knowledge but ignoring facts that may be known. For example, people will carefully figure out their tax returns to their advantage, they will plan systematically to make the most of their business circumstances, they will use their minds effectively to organize the best possible situations for themselves; then at the same time tell us that the marvelous organization of all the universe required no mind at all, but just happened to come together! Such is the ignorance of a person set on ignoring God. So the unbelieving mind is set on vanity and the heart is hardened.
In such a state, people cast off all feeling. They no longer have any sensitive response to those things that should properly affect them. They instead give in to the seductions of mere fleshly desire, with its moral uncleanness and greediness. This surrender may in some cases be grossly disgusting, or in other cases covered with a veneer of refinement and apparent dignity. In the latter case it is only that deceit is added to it. Think of AIDS which is virtually preventable with simple scriptural morality, but many people prefer lust and sin, and tens of thousands are dying a horrible death yearly as a result.
“But you have not so learned Christ” (v. 20). If our ears are opened to hear Him and there is willingness to be taught by Him, our entire character and conduct will be a total contrast to that of the unsaved. The truth “in Jesus” (v. 21) is a seldom used expression in scripture. It refers to the truth exemplified in the lowly life of the Lord Jesus on earth. If I think of truth regarding character and conduct, I see it perfectly in Him as the dependent Man. “Christ” is His official title” (v. 20), and as we learn more of Him exalted at God’s right hand, we more rightly value and understand practical truth as we see it in His entire conduct in Manhood on earth. Learning Christ is learning Him as the Object of my adoration high above me, but “as the truth is in Jesus” is learning Him as my practical Example come down to earth.
Verse 22 is rightly translated “having put off” (JND). The old man with its former manner of life, corrupt and deceitful, has been once and for all time put off. No believer can ever again be what he was before conversion, what he was in Adam. He has been renewed in the spirit of his mind: the attitude of his mind has changed. Though the fleshly nature remains in him, this no longer dominates him. There is a new controlling factor: he has put on the new man which is consistent with God’s own nature, created in righteousness and holiness of truth. Righteousness is acting rightly in consistency with whatever relationship we may be in. Holiness is the love of what is good and the hatred of evil. But it is the truth of God that decides what is good and what is evil, not merely people’s consciences or opinions.
No Grieving of the Spirit (vv. 25-32)
Since such is our new character, let us be true to it in practice. Lying is the common practice of the ungodly, whether to the government, to one’s employer, to his friends, or even to one’s spouse, but it is totally abominable to God. Let us put it away and speak positive truth and this certainly with other Christians, for we are members one of another. Will my tongue lie to my hand as to what it should do?
Anger in some cases is right (Mk. 3:5), but even rightful anger may lead to bitter feeling and sin. Anger must not be nursed nor allowed to continue into another day (v. 26). Misused or fleshly anger, as with many other things, could leave a door open for the devil’s damaging activity, even among Christians.
If before conversion one had a habit of stealing, he must strictly judge this and then labor with his hands in honorable employment, not only for his own support, but for the help of those in need too (v. 18). Thus grace known not only corrects wrong, but leads to positive good. For an employee to take small things from where he works is no less than stealing. Many do this without thinking, but a believer is to avoid taking anything that does not belong to him.
The tongue too is to be curbed. Only pure, uncontaminated words are found in Scripture, although Scripture speaks plainly about every subject pertinent to mankind’s life on earth. Let us be well saturated with God’s Word and avoid the impure talk so common in the world. There is so much that is good for the building up of others that our tongues should be ready always to speak such things as will minister grace to those who are listening to us (Jas. 3:2).
In our talk and conduct, we are to consider the Spirit of God. He has sealed the believer positively as God’s own property in view of “the day of redemption,” the redemption of the body at the coming of the Lord (v. 30). Not the slightest question of the permanency of this sealing is raised. Rather, the believer’s absolute security as God’s possession is positively stated. This being so, improper words and conduct will certainly grieve the Holy Spirit of God, for they are contrary to His nature.
Verse 31 speaks of those things which result from the nursing of bad feeling in the heart: bitterness, wrath, anger, clamor, and evil speaking, together with malice. These sinful attitudes and practices are to be judged unsparingly, and resolutely put away. There is no place for them among the saints of God. We must not allow ourselves the slightest excuse for the breaking out of such things, for they stem from sin, not from infirmity.
On the other hand, how precious to cultivate the contrasting virtues of verse 32! Even at a time when the feelings of a child of God are badly hurt, he has within him that blessed nature that may still be kind, tenderhearted and forgiving. Indeed, such character is thoroughly consistent for those who have known that “God in Christ” has forgiven us. It is not simply because of Christ’s intercession that God has forgiven us, but rather that God is the blessed Author of the forgiving grace that has been manifested to us in the person of the Lord Jesus and in His matchless sacrifice of love. God delights to forgive as seen in the sending of His beloved Son. Let this be rightly valued and we will show similar character in that measure in which we lay hold of the grace of God to enjoy it.
Chapter 5
Walk in Love (vv. 1-7)
Verses 1 and 2 of chapter 5 are closely connected with verse 32 of chapter 4. God’s gracious character of love that delights to have us as His dear children is our example. The more we realize the reality of this, the more consistent with it will be our walk, for we are to walk in love. Nor is it a love we must manufacture or awaken in our own hearts, but the blessed result of Christ’s love to us. In that love He has given, not only many gifts, but also Himself. He delivered Himself up for us. While the gift of Himself was for us, yet His blessed offering and sacrifice was to God. The offering speaks especially of the value of the gift in God’s eyes, while as a sacrifice the gift expresses the greatness of what Christ has given up for the glory of God. Both the peace offering and burnt offering character of His sacrifice are seen here. The peace offering brings us into sweet accord with God in Christ, and the burnt offering ascends to God to delight His heart of infinite love. In Leviticus 1:9, 13, 17 and 3:5, 16, both of these offerings are seen as sweet savor, offerings that were a sweet odor to God.
On the negative side, the believer, because he walks in love, is to avoid fornication, uncleanness and unbridled lust (v. 3). In fact, these kinds of things are usually connected with what people consider love, but it is a counterfeit love, contrary to God’s plan in marital love and sex, and is to have no place in the believer’s conversation with others: it is unbecoming to saints of God. Also, filthiness, foolish talking and coarse jesting are put together here as not proper conversation for saints. Let us judge and put away such things, and rather use our tongues for giving of thanks, a most wholesome employment.
Believers know that those who are characterized by sexual immorality, uncleanness or covetousness (which is equated with idolatry) have no inheritance in the kingdom of Christ and God (v. 5). A true believer does not have such character. Therefore let him be careful not to be like such people in any way. A covetous person, for instance, is one who sets his mind on wanting material things that others have, and will almost certainly use dishonest means to get what he wants. This is not the character of a believer.
People may assume that because God is love, the grace of God is indulgent toward these sinful things, but it is not so. These very things are the reason for the wrathful judgment of God falling on the children of disobedience (v. 6). Will a believer allow himself to be in any way a partaker with such a class? These things are so glaring today on radio, television, and in newspapers and magazines that saints must be very careful and watchful against such contamination.
Walk in Light (vv. 8-14)
Love is vitally important, but love needs light to accompany it. First John tells us that “God is love” (ch. 4:16), but also that “God is light” (ch. 1:5). Before being saved we were so immersed in darkness that darkness was our very character. By being born again we are now brought into the light. Our present character is “light in the Lord,” everything open and manifest (v. 8). Therefore it is only proper that we walk as children of light, being simply true to our new character. Light reveals everything as it really is. Therefore it speaks of unadulterated truth which clearly shows the proper character of every believer.
Verse 9 is a parenthesis and is correctly translated “the fruit of the light” (JND). Light produces goodness, righteousness and truth. Goodness is that which actively seeks the good of others. Righteousness is the proper discharge of the duties connected with whatever relationship we may be in. Truth is transparent honesty.
In walking as children of light we prove in experience what is acceptable to the Lord. Since He has no fellowship with the unfruitful works of darkness, neither should we. He reproves them and so should we. We are not to argue about or against them, but simply and clearly repudiate them. Even to talk about the vices practiced in secret by the ungodly is a shame. The believer has far more profitable things to engage his thoughts and conversation.
Verse 13 reads in JND’s translation, “But all things having their true character exposed by the light are made manifest, for that which makes everything manifest is light.” Bright sunlight shows up all the details of natural things. Likewise, the true light of God makes manifest the actual character of everything in the spiritual and moral realm. Are we willing to apply that light to our own conduct and to the conduct of popular religious schemes that are increasingly compromising the truth of Scripture?
Verse 14 is adapted by the Spirit of God from Isaiah 60:1 to the need of a believer who has become lax and has settled down indolently in a world of darkness. He is among the dead, though not himself dead, but asleep. The word of God calls upon him to awake and allow Christ to shine upon him, rather than to have his associations among those dead in sins.
Walk in Wisdom (vv. 15-21)
The believer’s walk then is to be with sober care and consideration, not as that of ungodly fools (v. 15). God’s love and God’s light have been powerful incentives for our walk, now we are also to use God-given wisdom in walking circumspectly. Being wise is a true characteristic of a believer. “Redeeming the time” (v. 16) is fully and rightly using the opportunities that each occasion may offer. Such care and concern is of great importance because the days are evil. For, though a believer is not a fool, yet he may be unwise and not use his time to advantage. Let him not be this way, but understand what the will of the Lord is for him (v. 17). To understand is not simply to know, but to rightly perceive what he knows. The will of the Lord is always spiritually profitable.
Verse 18 puts in sharp contrast the intoxication with things physically pleasurable and the pure, precious joy of being filled with the Holy Spirit. There are many things with which one may become intoxicated the love of money, prominence, self-importance (even in a religious way), sports, excitement, etc. These things will tend to take away the sobriety of ruling our own spirits (Prov. 25:28). But one who is filled with the Holy Spirit has his own spirit in subjection (1 Cor. 14:32). Every true believer is always indwelt by the Spirit, but to be filled with the Spirit is to allow Him full place in every department of our lives. Let no one ever dare to claim this to be true of him, but rather let it be true. In the measure in which Christ is really our Object, such will be the measure of the filling of the Spirit at any time.
While it is clear that one may be filled with the Spirit in speaking for the Lord (Acts 13:9-11), yet it also may be true in the singing of psalms, hymns and spiritual song (v.19). The word psalm indicates a sacred song accompanied by a stringed instrument. Hymns are songs of praise addressed to God, and the word is evidently used for many of the psalms also, though not all psalms are hymns and hymns are not necessarily psalms. Spiritual songs embraces a wider field than praise, for it includes songs of spiritual experience and celebration of scriptural events and of meditation on various truths of scripture. Singing is audible, but making melody in your heart is more vital. This is surely an encouragement to those who have difficulty in carrying a tune!
Accompanying this musical melody is a spontaneous giving of thanks, in addressing God the Father in the name of our Lord Jesus Christ (v. 20). “Always for all things” reminds us that there is no time at which one is not free to address God the Father in the name of the Lord Jesus Christ. This constantly thankful spirit will have both a preserving and fruitful effect, and it will simplify for us the character of submission one to another in the fear of God (v. 21). Thus we will recognize God as being in control rather than the will of man dominating.
The Marriage Relationship (vv. 22-33)
Particular relationships are considered from verse 22 to chapter 6, verse 9. Wives are first addressed, for they are to specially manifest the lovely spirit of submission, as being subject to their own husbands. In so submitting they are submitting to the Lord, which makes submission an attitude of loving obedience to Him, rather than an irksome responsibility. It is God who tells the wife to submit, not the husband, who should pay more attention to what God tells him than to what God tells his wife.
God’s order in creation made the husband to be head of the wife. This does not mean he is superior to the wife, but as the head he is responsible to supply the nourishment, guidance and encouragement the wife needs. Though the wife may make suggestions and express concerns that should be considered, yet the husband is responsible to make final decisions. This reference to headship leads the apostle immediately to speak of the marvelous relationship of Christ as the Head of the Church, of which Adam and Eve’s marriage is a divinely intended picture. Not only is Christ the Head of the Church, the source of its nourishment and guidance, but He is the Savior of the body. His preserving, protecting salvation is a daily need of His body, the Church, just as a husband is not only head of his wife, but her protector also.
Who would deny the Church’s proper place in subjection to Christ? This submission is pictured in the wife’s subjection to her own husband in everything. We should have no more difficulty in believing this than to believe that the Church should be subject to Christ. It is evident that the wife’s subjection applies only insofar as it is really subjection to the Lord “as it is fitting in the Lord” (Col. 3:18). If the husband demands that she disobey God, this is abnormal and she must not submit to him in this.
The wife is entitled to claim her husband as “her own” and the husband is to think of his wife as “his own.” The word “own” occurs seven times in this section (JND) in connection with husbands and wives, though it is not used of the relationship between parents and children.
The simplicity of the instruction here is remarkable. There is no long list of details as to how a husband and wife should act toward one another. If the wife simply maintains a quiet spirit of subjection as to the Lord, this will result in proper conduct in the entire relationship. The husband’s genuine love for his wife will form his conduct toward her in a proper way. But we must understand what love really is, for too frequently what passes for love is merely a cheap imitation of it.
Husbands are to love their own wives with no less a standard than that of Christ’s love for the Church (v. 25). He gave Himself for it; not merely did He give many gifts, but Himself. If one is not willing to give himself for an intended wife, he ought not to marry her. Observe that all this section emphasizes that love seeks diligently the greatest good of its object, and at personal expense.
We next see the wonderful counsels of Christ as to His Church in the past (v. 25), present (v. 26) and future (v. 27). His gracious work today is to sanctify her (set her apart for Himself) increasingly from a world of vanity and evil, and to cleanse her from all impurity by the application of the Word of God, just as a mother would first separate her child from a pool of mud and then wash him. This work involves His patient grace with every individual believer, each in a different stage of development, but it is a work in which all are united in His heart and mind. This work is effective only as we allow the Word of God to have its corrective and sanctifying influence on us.
The Church’s presentation to Himself (v. 27) is seen accomplished in Revelation 19:7-9. Then she will be glorious, invested with glory (displayed excellence), without spot (no imperfection in the slightest) and without wrinkle no sign of aging or breakdown in health, nothing undesirable but holy in character and without blemish in manifestation. Wonderful culmination of His counsels concerning His Bride for whom He paid so dearly!
As Eve was of Adam’s body before she became his wife, so the wife is entitled to the husband’s love just as he loves his own body, for the bond of marriage makes them one. In loving her, he loves himself. Never has man hated his own flesh: the law of self-preservation is predominant in mankind. One does not willingly starve himself to death. Rather, he nourishes his body and cares for its needs. These two things nourishing and cherishing are not included in the Lord’s counsels (vv. 25-27), but are rather His ways with His Church. The care involved in cherishing is both tender and supportive.
The Lord’s faithful care is emphasized in the words, “We are members of His body, of His flesh and of His bones” (v. 30). Flesh speaks here of the supple, yielding character of proper humanity, while the bones are the solid framework on which the flesh is built, so stability and yieldingness are marvelously joined together. How good it is to consider such character in Christ, the blessed Son of Man as identified with His saints, and to allow its proper expression in ourselves!
Genesis 2:24 is quoted here as the original fundamental principle of marriage. Leaving his parents, the man is to be united to his wife, or “cling” to her. This involves undeviating faithfulness, devotion and love. This original principle was ignored by many in the Old Testament who took more than one wife, but Christ emphatically reaffirmed it (Matt. 19:4-8). So for those who trust Christ, there is no excuse for disobedience to this unchanging decree of God, though in a world full of marital unfaithfulness, role-reversal and divorce for almost any reason.
It may be a great mystery (not easily understandable) that husband and wife are considered before God as one flesh, but because I do not understand a matter fully, is no excuse for my disobedience to God. Faith accepts what God says and rejoices in it; indeed the more so when God says that marriage is a picture of the unalterable union between Christ and the Church. If it involves a great mystery, it not mystical, so every husband is to love his own wife as himself, and every wife is to fear her husband, not with a cringing, servile terror (1 Peter 3:5-6), but with a becoming recognition of his authority from God.
Chapter 6
Parents and Children (vv. 1-4)
Children are next addressed. The instruction is simple and uncomplicated. They are to obey their parents in the Lord, that is, as subject to the Lord’s authority. False educators today boldly undermine this parental authority, and it is leading to ruin, for it denies what is right before God. The relationship of children is typical of that of believers to God as their Father. If a believer should obey God, then a child should obey his parents. More still is involved in verse 2: the need for due respect is added. This verse is quoted from the ten commandments, not as putting children under law, but as showing the law’s importance as an abiding governmental principle which brings temporal blessings as a result. Children are certainly to be subject to their parents, and this has much to do with their welfare on earth.
Fathers, being in authority, are not to abuse that authority (v. 4). It is too easily possible for a father’s impatience with his children to lead to unfair treatment of them, and this is likely to provoke their anger. Let us rather have sober exercise to bring up children “in the discipline and admonition of the Lord” (JND), that is, as disciples under the gentle, firm authority of the Lord, being kindly and consistently reminded of His grace and truth.
Bondservants and Masters (vv. 5-9)
The Greek word for servants here is bondservants or slaves. Yet God did not give them permission to rebel against slavery, but told them to obey their masters (vv. 5-6). Certainly the same principle applies to employees in any business. They are to show honest concern to faithfully discharge every duty of their business relationships in sincerity of heart, as to Christ. “Not with eye service as men-pleasers”: not working only when being watched, and trying to gain special favor by deceit. The ultimate object of their honest hard work is to please the Lord, not men, for God is watching always and we should always practice obedience from the heart. If Christ is the Object of our service, then it will never become irksome. Even in the bondage of slavery, one could so please the Lord as to be well rewarded at His judgment seat (v. 8). Every good thing is remembered by Him, whether one is in bonds or free.
Such instruction from God may sound strange to many Christians who are anxious to correct all the social wrongs that threaten their comfort. But God is wiser than we. People’s efforts to set things right in the world have only resulted in things becoming more and more complicated and people becoming more and more embittered against each other. God will correct these things in His own time. Meanwhile, believers are to receive grace from God to patiently bear injustices, inequities and hard treatment with calm submission and living faith in the Lord.
Masters are told to “do the same things” to servants. Employers may not think of this, but they ought to serve their servants, not as being subject to them, but as concerned about their proper welfare and treating them kindly and fairly Threatening, a tool to instill fear, is clearly an abuse of authority. Consider the character of Boaz in Ruth 2:4. His relationship with his servants was excellent, for he first recognized his Master in heaven. If any master feels himself more worthy of respect than his servants, he is not subject to God’s will. God is perfectly fair, and every Christian, whether employee or employer, likewise ought to be.
The Armor of God (vv. 10-20)
Verse 10 begins the last division of Ephesians and reminds us of the conflict and victory of Israel in the book of Joshua. When on entering the land of Canaan, they fought to obtain the inheritance God had promised them. Our proper possessions in the heavenlies (Eph. 1:3) are of such great value that the enemy of souls is determined to keep us from the enjoyment of them, and he employs formidable hosts of evil spirits (demons) in this cruel warfare. God tells us of this awful power of satanic hosts to make us realize the utter poverty of our own resources in meeting the enemy, but at the same time to cast us totally upon the Lord in whom there is no doubt of victory.
“Be strong in the Lord,” that is, be firmly, fully subject to the Lord’s authority, for such subjection is true strength. This subjection makes available to us the power of His might, an inward, vital strength, even in apparent weakness that is not overcome by evil. This power involves the armor now spoken of the whole armor of God with which each believer is to actively clothe himself as the only protection against the cunning deceit of the devil (v. 11).
Fleshly weapons or armor in this warfare are useless, for the conflict is against principalities, authorities and rulers, spiritual hosts of wickedness in the heav-enlies (v. 11). Principalities refers to dignities, in this case demonic, whom we must never treat with contempt (Jude vv. 8, 9), but firmly stand against them. Authorities are the authorities of darkness. They have no authority over believers, though that authority which they hold over unbelievers, is cruel tyranny, keeping great numbers of people in subjection, and they use such people to attempt to force their authority on believers. False cults that use the method of brain-washing are adept at pressing people into conformity with their wicked teachings, so that once they are trapped, they become virtual slaves of Satan. We must be on guard therefore to refuse such evil authority. Rulers have to do with administration. Satan has his organization of evil forces that is not to be lightly regarded, and he uses people for his evil purposes, to contest every inch of the way in which a believer seeks to enter into and enjoy his proper possessions in heavenly places. These possessions that Satan seeks to keep us from enjoying are the vital truths of Scripture which cannot be learned except by spiritual means (1 Cor. 2:13), and are held in daily practice only by using the whole armor of God.
“The whole armor of God” is necessary to enable us first of all to withstand (v. 13), for Satan will attack strongly even a young believer at his first attempt to truly take in and act upon the Word of God. How important from the very first to withstand such attacks. Yet, in once doing this, we cannot complacently let down our defenses. Indeed, even after fully repulsing the enemy, it is still imperative that we “stand,” that we maintain the practical application of the truth of God in our daily lives, day in and day out, day by day, year by year.
Strength for the legs comes from the loins (KJV) or strong thigh muscles, and these are to be girded with truth (v. 14). Truth is not to be held in a loose, careless way, but used to keep our habits and walk properly under control.
The breastplate is a special protection for the heart and lungs, and practical righteousness in daily living provides this (v. 14). Too frequently our emotions or feelings can deceive us, so we act because of how we feel at any given time. Thus, we need to protect ourselves from giving in to such feelings when they are not in accord with the Word of God. Stable practical righteousness is the one answer to this need. If we lack this stability we will be vulnerable to the enemy’s attack for lack of a proper breastplate. The breast, our affections, cannot be right unless protected by righteousness in our conduct according to the Word of God.
Our feet must have on battle shoes, for the soles of the feet are sensitive (v. 15). Thorns and thistles, sharp stones, hot sand, cold temperatures, can all have adverse effects. We need that which protects us against sensitive feelings that can lead us into wrong paths and associations, Such protection is “the preparation of the gospel of peace.” This preparation does not refer to our preaching the gospel, but to the good news of peace being always a reality in our hearts. This peace is brought to us by the Lord Jesus through His sufferings and death, enabling us to face every objectionable thing without giving way to sensitive feelings. In this, let us watch to always have our shoes on our feet, and not be so easily hurt by the words, actions or inactions of our brothers and sisters in Christ, nor by those of unbelievers.
“The shield of faith” (v. 16) is to be used as an overall protection, ready to quench all the fiery darts of the wicked one, from whatever direction they come. Faith is able for this, but only because it acts on the truth of the Word of God. Satan’s darts are many and varied such as subtle deceit, insinuation, flattery, intimidation, wrong teaching or emphasis, lack of balance, working on the emotions, enticements to sin, and many more. An active, watchful confidence in the Lord alone will keep us prepared to properly meet and quench these darts. “I believe God” is a wonderful protection for every believer, for such faith depends on the truth of His Word.
“The helmet of salvation” is protection for the mind, for salvation gives the ability to have a true viewpoint for reasoning, although again it involves being led by the Holy Spirit and subjection to the Word of God. Philosophy ignores the need of salvation and flounders in uncertainty. A Christian is to reason, not as does the world but as one now saved from the world’s vanity and pride, and who will be saved totally out of the world. Thus he may triumph over human “arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ” (2 Cor. 10:5). But, as with every article of armor, it still requires heart-exercise to put it on and keep it on.
“The sword of the Spirit” is the one offensive weapon mentioned here (v. 17). To use it, we must first have it. It is the Word of God that cuts both ways (Heb. 4:12), so to use it rightly on the enemy, we must know how to rightly use it on ourselves. How important then that we spend time in learning God’s Word well, so that on any given occasion we may be prepared with the suitable scripture to meet the enemy in whatever way he attacks.
Closely linked with our using the sword of the Spirit, the Word of God, is consistent, unceasing prayer and supplication in the Spirit (v. 18). Prayer is the very expression of our dependence on the living God, while supplication is earnest entreaty because of seriously felt need. We are not only to pray for personal needs but for all saints, among whom we know that trials, exercises and problems are always present, and the enemy is determined to deceive or intimidate them.
Paul, faithful and devoted as he was, felt himself in no less need than any other believer of the prayers of the saints. Certainly every servant of God may echo verse 19 in desire for courage and faith to speak truly for God. “The mystery of the gospel” was that mystery revealed especially to Paul the gospel of the grace of God and of the glory of Christ, which eternally saves lost sinners who receive the Lord Jesus and gives them a place of acceptance in Christ in the heavenlies. To believers it is no longer a mystery, but Paul desired to spread the news of this gospel everywhere so that souls would be saved and therefore find the gospel no longer a mystery.
For the sake of this great revelation as to the gospel of salvation and of the truth concerning the Church of God, Paul was an ambassador in bonds. Though imprisoned, he did not forget the dignity of the place God had given him of representing the Lord of glory in a foreign land. He desired to speak boldly, not in fleshly arguments as to the truth, but as he ought to speak, consistently with the dignity he had been given in being entrusted with a magnificent revelation from God.
Closing Greetings (vv. 21-24)
Tychicus carried this letter from Paul to Ephesus and brought information to the Ephesians as to Paul’s welfare and circumstances, which would much interest them. Paul did not consider it important to write about himself, but he knew their concern and that Tychicus would encourage them.
In this epistle God has through Paul communicated the sublime truths of His marvelous counsels in blessing to His saints. Paul ended the epistle with the assurance of “peace to the brethren, and love with faith from God the Father and the Lord Jesus Christ” (v. 23), for he wrote by the clear guidance of the Spirit of God. Then grace is added for all who love the Lord Jesus in sincerity, lifting them above all present circumstances to enjoy the preciousness of their heavenly inheritance and blessings in Christ Jesus.