1.

Treasures in a Letter
When a person becomes a Christian believer, there may be little or no change to be observed. But in fact, it is
difficult to exaggerate the difference between the before and after conversion situation. Becoming a Christian
is the ultimate and most profound thing that could ever happen to a human being.

Ephesians 1: 1-14
What's the Story?
Paul's letter to the Christian church in Ephesus is roughly structured into two halves. The first half (chapters
1 through to 3) outlines the Apostle's understanding of something which God has now brought about in t h e
world with the coming of Jesus Christ. Recall the activities that occurred in the beginning of the gospel
narratives (especially Matthew and Luke): a virgin birth in Bethlehem; shepherds surprised by angelic
choirs announcing the birth of someone who 'saves'; strange visitors arriving with gifts from the East. What is
happening here? In his letter to the Ephesians, Paul outlines a secret, which he calls the 'mystery of Christ'.
Recall, the Apostle Paul also received some startling insight into the meaning of Christianity: on his way to
arrest Christians in Damascus, he was confronted with a bright light and a voice - it was the risen Christ.
Paul cannot wait to tell what he learned. This letter is part of what he wants to share with the congregation
at Ephesus.

The first half of Ephesians tell us what we once were, and what we now have become. The result of the 'good
news' (or gospel) brings a cornucopia of lots of good 'new(s)': Christians have been given a new nature and a new
status, they are the seed of a completely new person, endowed with a new hope and a new central relationship
in their lives. Importantly, they are given a new strength or power to live a life that pleases God. In t h e
second half of Ephesians the Apostle outlines how we can live in this new way.

The Arrangement Of The First Three Chapters

There are six main parts to the first three chapters. The first section (1:3-14) appears to be a statement which
announces the material to follow. It is an important listing of our inheritance gained "in Christ": it is
balanced, to some extent, by another listing at the end of the letter, the 'spiritual weapons' at our disposal to
stay in Christ, to stand our ground as Christians in the world and to be found remaining to stand after every
attack by the evil one.

The five sections which follow the introduction are:

A. 1:17-23 First prayer
B. 2:1-10 A statement of the gospel: Grace and union with Christ
C. 2:11-22 A statement of the gospel: Death of Christ and union of Jew and Gentile
D. 3:1-13 Making known God's purposes in Christ
E. 3:14-20 Second Prayer

Interestingly, the middle section (Section C) is itself divided into three parts:
C1 2:11-12 Gentiles formerly excluded
C2 2:13-18 Peace established through the death of Christ: One new man from two
C3 2:19-22 Gentiles now included

This arrangement gives a clue about the core of Paul's letter. Note also that the first prayer talks about
wisdom, hope and power for the Christian, for the new man in Christ. The second prayer continues on with
power, and proceeds to faith and love. The second and third sections ('B' and 'C') are an extended commentary
on 1:7 ("In him we have redemption through his blood, the forgiveness of sins") while section 'D' is a
commentary on 1:9 ("And he made known to us the mystery of his will . . . which he purposed in Christ"). Note
also that 1:4 foreshadows the extended treatment of holiness ("For he chose us in him . . . to be holy and
blameless in his sight.") which is worked out in detail in the entire second half of the letter (chapters 4
through to 6).
TEX T OF EPHES I A NS 1:1- 14
1 Paul, an apostle of Christ Jesus by the will of God, To the saints in Ephesus, the faithful in

Christ Jesus: 2 Grace and peace to you from God our Father and the Lord Jesus Christ. 3
Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly
realms with every spiritual blessing in Christ. 4 For he chose us in him before the creation of
the world to be holy and blameless in his sight. In love 5 he predestined us to be adopted as
his sons through Jesus Christ, in accordance with his pleasure and will — 6 to the praise of his
glorious grace, which he has freely given us in the One he loves. 7 In him we have
redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s
grace 8 that he lavished on us with all wisdom and understanding. 9 And he made known to
us the mystery of his will according to his good pleasure, which he purposed in Christ, 10 to
be put into effect when the times will have reached their fulfilment —to bring all things in
heaven and on earth together under one head, even Christ. 11 In him we were also chosen,
having been predestined according to the plan of him who works out everything in
conformity with the purpose of his will, 12 in order that we, who were the first to hope in
Christ, might be for the praise of his glory. 13 And you also were included in Christ when you
heard the word of truth, the gospel of your salvation. Having believed, you were marked in
him with a seal, the promised Holy Spirit, 14 who is a deposit guaranteeing our inheritance
until the redemption of those who are God’s possession —to the praise of his glory.

Taming the Text

Sometimes, biblical texts can be somewhat intimidating. By circling or underlining (or even colouring in) key
words and phrases, or otherwise breaking up the text into topics, it is a little easier to see what is going on. For
this passage, try highlighting the little phrase in Christ (as well as in him).

Questions For General Discussion

∞ 1. What are each of the 'blessings' referred to in 1:3-14? What is so special about them?

∞ 2. Since they are just heavenly blessings, what earthly good are they for us in the here and now? (If you
have trouble, have a look at Colossians 3:1-17).

∞ 3. Why does God shower such spiritual treasures upon his people? In other words, what are God's purposes
for doing this?

∞ 4. How does this passage answer the question, 'What is a Christian?'. Hint: how does someone partake of
the spiritual blessings?

Things To Ponder
∞ Have a read of the whole of the first half of Ephesians - chapters 1, 2 and 3. Can you see any broad
structure to the first half of the document? Very briefly, what appears to be the gist of each of these three
chapters?
∞ There are some striking statements in the first three chapters of Ephesians. Did any strike you in
particular? Pick three of the most extraordinary of these statements and try and understand just what
they might mean.
 2. The Start We Really Need
To see the countryside we need a high vantage point with a wide view of the horizon. The Christian life goes
almost nowhere without knowledge of the prospect before us. This is the substance of the Apostle Paul's first
great prayer of Ephesians.

Ephesians 1: 15-23
Backtrack a Bit: Botch Up in the Nursery
Imagine that you have just been born. You are laid in a cot next to another baby - the future King of England.
The royals, amid much jubilation, all come to gape and gasp and goo at the infant crown prince. They might
manage a regal sneer at the grubby kid in the next crib. Later that evening, some inept nurse notices the baby
identification tags have fallen on the floor. The nurse ties them back, but mixes them up. The direction of your
life has just changed unimaginably!

The Apostle Paul has made it clear that the conferring of blessings upon the person who is "in Christ", that is,
the person who was "included in Christ when you heard the word of truth, the gospel of your salvation [and]
having believed. . ." (1:13), is beyond comparison. In fact, we are adopted as the future children of the King of
the Universe (1:5). Between the Christian and the unbeliever, there is a world of difference: there is a
difference in status, identity, destiny, nature, freedom, knowledge and purpose.

Looking at the Text: What's the Story?

While becoming a Christian is the most profound thing that could ever happen to a human being, there is also
a noteworthy contrast in the outlooks between the Christian who recognises his or her inheritance in Christ,
and those believers who are not so aware. In many churches and denominations, bible teaching and bible
reading are not stressed - so how can they know?

It is no wonder that Paul is insistent that we need to know what all this means: the consequences, t h e
implications, the next step. He wanted the Ephesians (and us) to understand what had happened to them. In
the introduction to letter, the Apostle has merely skimmed the surface, he barely preambles our present and
future prospects. And even the rest of the document hardly begins to unpack the full complement. We need to
have our eyes opened. "But after we have been instructed by faith to recognize that whatever we need and
whatever we lack is in God, and in our Lord Jesus Christ. . ." wrote reformer John Calvin, "it remains for us to
seek in him, and in our prayers to ask of him, that which we have learned to be in him." (emphases added).

And there is another issue: sometimes we hardly notice any difference at all when becoming a Christian. Even
when we have been Christians for years, we do not perceive much improvement. We struggle with problems
and worries and temptations and troubles and crises in the same way as unbelievers: what's the point, we ask,
of even being a Christian? What good is it for the trials of life now and ahead? The answer, says Paul, is
power. Does he mean a new inner strength? Well, sort of - but much more. Again, as Calvin wrote, if a person
"seeks resources to succour him in his need, he must go outside of himself and get them elsewhere." (emphasis
added). The power we need for life is an external resource; it is found - in fact it is freely offered - in Christ. I t
is no wonder that the problem of power attracts Paul's attention in the prayer below.
TEX T OF EPHES I A NS 1:15- 23
15 For this reason, ever since I heard about your faith in the Lord Jesus and your love for all

the saints, 16 I have not stopped giving thanks for you, remembering you in my prayers. 17 I
keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the
Spirit of wisdom and revelation, so that you may know him better. 18 I pray also that the
eyes of your heart may be enlightened in order that you may know the hope to which he has
called you, the riches of his glorious inheritance in the saints, 19 and his incomparably great
power for us who believe. That power is like the working of his mighty strength, 20 which he
exerted in Christ when he raised him from the dead and seated him at his right hand in the
heavenly realms, 21 far above all rule and authority, power and dominion, and every title that
can be given, not only in the present age but also in the one to come. 22 And God placed all
things under his feet and appointed him to be head over everything for the church, 23 which
is his body, the fullness of him who fills everything in every way.

Taming The Text

Highlight the following words and phrases: that, so that, in order that, also that.

Questions For General Discussion

∞ 1. What sort of person do you think the Apostle Paul was? What does the text say?

∞ 2. What are the things Paul asks in this prayer? What do you understand by each of these petitions?

∞ 3. What does Paul say about 'power' in the passage?

∞ 4. What do we learn about the Apostle's understanding of Christ?

Things To Ponder
∞ Paul keeps asking. And he doesn't stop giving thanks. In the light of the content of Paul's prayer in
Ephesians 1, how might this change the way you also pray? Look also at Matthew 7: 7-12 and Luke 18: 1-8.

∞ What are the things that terrify you? We all have 'inner demons', tasks and hurdles and fears that we
find impossible to surmount. How do these things interfere with your Christian life and witness? In t h e
light of the passage, how might you move to overcome these hurdles? Look also at 1 John 4: 7-21.
 3. The God Who Just Doesn't Stand
There
Against all sense or justice, God takes a determined and implacable enemy and make him his friend. Wh a t
kind of a God would do that? At the very heart of our Creator are aspects of his character which our thoughts
can barely grasp. An lifespan would not be time enough to comprehend the grace of God.

Ephesians 2:1-10
Backtrack a Bit: Strike a Light
He had managed quite well in life in spite of losing his sight as a very young child. He had become a
Christian believer, held a good job with a Christian blind aid society - and had even married, though he h a d
no idea what his wife really looked like. Due to the nature of his impairment (cataract blindness) new
technology allowed him to have an operation which restored his sight. "And what did you think of your
wife?" asked a radio interviewer, ". . . I mean, you had never seen her before, had you?" "Beeeeeeautiful", h e
beamed back "Absolutely beeeeeeeautiful!".

We really don't see the world the way God sees it. We don't understand how it works - what decisions and
twists and turns lead to joy and fulfilment and what resolutions lead to disaster and sadness. In Ephesians 1
Paul prayed that the "eyes of your heart may be enlightened" so that you can see reality more clearly, the
way God perceives it, as it actually is. We need this vision of reality so that we can counteract the counter-
offer of Satan. The picture he paints is one of sin leading to happiness, rebellion bringing freedom, ruthlessness
leading to success, selfishness heralding fulfilment.

Looking at the Text: The Way We Were

Have you ever looked back on some particularly regretful behaviour of your own? Mean words that left your
mother wounded in tears, or a heartless act that left a good friend crushed in the grief of betrayal? Perhaps
you passed on a rumour - and destroyed a friendship in the process. Decades later, our cruel words still manage
to echo inside our heads, making us squirm and wince with remorse. Often, the only advantage of looking back
at past misdeeds is to thankfully compare them with our transformation since.

Chapter 2 presents the Christian gospel in capsule form. It is brief, and is written for the Christian believer in
mind (in particular, the Gentile believer). The core purpose of the first half of this chapter (2: 1-10) is to
identify the motive for our salvation. The purpose of the second half (2:11-22) dwells on the mechanism. In
the former section we learn how "you" are reconciled to God. In the latter, how the Gentile believer and t h e
Jewish believer are reconciled to each other.

The motive is best explained with reference to something in the character (or 'nature') of God: it is t h a t
quality called grace. Grace is not a word that easily stirs our hearts - that is because it is not really capable of
being described. It must be experienced. In fact it is such an extraordinary characteristic of the Living God,
that the very purpose of God raising us up and seating us in the heavenlies is so that he might reveal t h e
"incomparable riches of his grace" (2:7). We keep on experiencing this quality of God as we continue as
faithful Christians (there are other aspects of God's character that we learn to know too). Grace begins with a
clear view of what we once "were" (2:1), how we "used to live" (2:2). We are to "remember" (2:11) our former
condition, and "remember that at that time" we were separate, excluded, foreign, without hope and without
God (2:12).

No human can engineer an escape from sin; nor is there any obligation upon God to act for us. Rather,
'righteousness' - that part of his character which causes him to act justly - implies only the expectation of
wrath and punishment. But grace opens up the possibility that our 'past' is truly past. Grace ensures we have a
future. In other words, in the midst of the human predicament, God just doesn't stand there idly by.
TEX T OF EPHES I A NS 2:1- 10
1 As for you, you were dead in your transgressions and sins, 2 in which you used to live when

you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who
is now at work in those who are disobedient. 3 All of us also lived among them at one time,
gratifying the cravings of our sinful nature and following its desires and thoughts. Like the
rest, we were by nature objects of wrath. 4 But because of his great love for us, God, who is
rich in mercy, 5 made us alive with Christ even when we were dead in transgressions —it is
by grace you have been saved. 6 And God raised us up with Christ and seated us with him in
the heavenly realms in Christ Jesus, 7 in order that in the coming ages he might show the
incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. 8 For it is by
grace you have been saved, through faith —and this not from yourselves, it is the gift of God
— 9 not by works, so that no one can boast. 10 For we are God’s workmanship, created in
Christ Jesus to do good works, which God prepared in advance for us to do.

Taming the Text

Highlight the following: you, we, us, them, those.

Questions For General Discussion

∞ 1. How does the Apostle Paul describe the human condition in the first few verses of chapter 2? (Compare
also Romans 8: 5-8)

∞ 2. How does the passage describe the character of God?

∞ 3. What does Paul say about grace and works in this passage? What is the relationship between the two?

∞ 4. "And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus"
(verse 6) What on earth does this mean? (See Ephesians 1:20 and also look at Colossians 3:1-17 for an
idea)

Things To Ponder
∞ When studying the Bible, there are some very simple questions we should ask of every passage: is there a
warning or command or a promise in the passage? How should I respond? What changes do I need to make
in my life or attitudes? What does the passage teach about the work and activity of God the Father, God
the Son and God the Spirit? But another very basic question is this: what does this passage tell me about
the character of the Living God? As you meditate on the Bible during the week, ask this question for every
passage you look at. Write these things down and reflect on them at the end of the week.
 4. Portrait of Our Past and Present
Prospects
The Jews, recipients of extraordinary promises, had a very special status and privilege as the people of God.
This exclusive position had no room for Gentiles. How, then, could God accommodate pagan people into Jewish
blessings? Answer: Christ is the reality and realisation of everything which the Old Covenant was but a
shadow and a preparation.

Ephesians 2:11-22
Backtrack a Bit: How Can It Be That God Saved Even Me?
In the first part of Ephesians 2, Paul has given us a lovely and succinct statement of the gospel. The grace and
mercy of God - those two extraordinary qualities of our Creator - could not be more evident than in t h e
declaration that he "made us alive with Christ even when we were dead in transgressions" In other words,
God acted to saves us while we were in the midst of, and actively engaged in, rebellion and sinful behaviour.
He finds us though we are lost. He rescues us though we are enslaved. He guides us home even though we are
blind. He grasps us into his arms at the very moment we were totally incapable of reaching out ourselves.

If grace and mercy prompted the saving action of God, what was the point of it all. What is the ultimate
purpose? Have you ever been fascinated by something in science or medicine? The arrangement of the galaxies,
for example, or unimaginably complicated processes within the human body, or the social life of bees or ants or
polar bears? We all have interests, things worthy of study which occupy us for hours or even years with great
enjoyment, whether from science or from culture or music or literature. Verse seven of the chapter presents an
explanation that needs to be carefully reflected upon: the boundless depth and extent of God's wealth of grace
is something which is capable of being considered and pondered and contemplated for ever - and still not be
exhausted. We would not be any less captivated by it a million years after the riveting moment it first
arrested out attention.

Looking at the Text: Boundaries and Their Purposes

We need boundaries. A local magistrate and a well-known Melbourne criminal bully (who later came to an
untimely end at the hands of an assassin) were very close friends. The magistrate had even defended t h e
criminal in public praising him as a decent, misunderstood character and an excellent family man. These
things may have been true, but most people are very edgy when a judge - one expected to maintain
impartiality in public and discretion in private - is seen as getting too cosy with a crook. The fact that t h e
criminal was a 'charmer' and the magistrate a woman did not help her cause (or his) in the public image.

We all maintain proper boundaries, and they are often maintained by physical barriers. Certain things we
hear said in public, we do not allow to be repeated in the home: the front door is a barrier to protect t h e
household. God had given Israel barriers which were to be maintained: there was a barrier around Mount
Sinai when Moses went up to meet God, and the people were forbidden on the mountain on pain of death. The
temple had barriers between the court of the Gentiles (as far as they could go) and the court of Israel. There
was a barrier between where the priests could go and offer sacrifice and where the ordinary people could go.
And there was a barrier between the Temple precinct and the 'holy of holies' where God dwelt and where t h e
high priest alone could enter but once a year to sacrifice on the Day of Atonement.

The purposes of God are never to destroy the barrier between holiness and corruption: as long as God is Holy,
there never will be a truce nor reconciliation between goodness and rebellion. The barriers of ancient Israel
testified to this great fact and principle. But if the Jew is reconciled to God through the death of Christ and
the Gentile is made holy through the death of Christ, then there can be no barrier between the two. In Christ
(that is, in the purposes of his death and resurrection), God had planned for one new body of holy people to be
created out of two.
TEX T OF EPHES I A NS 2:11- 22
11 Therefore, remember that formerly you who are Gentiles by birth and called

“uncircumcised” by those who call themselves “the circumcision” (that done in the body by
the hands of men)— 12 remember that at that time you were separate from Christ, excluded
from citizenship in Israel and foreigners to the covenants of the promise, without hope and
without God in the world. 13 But now in Christ Jesus you who once were far away have been
brought near through the blood of Christ. 14 For he himself is our peace, who has made the
two one and has destroyed the barrier, the dividing wall of hostility, 15 by abolishing in his
flesh the law with its commandments and regulations. His purpose was to create in himself
one new man out of the two, thus making peace, 16 and in this one body to reconcile both of
them to God through the cross, by which he put to death their hostility. 17 He came and
preached peace to you who were far away and peace to those who were near. 18 For through
him we both have access to the Father by one Spirit. 19 Consequently, you are no longer
foreigners and aliens, but fellow citizens with God’s people and members of God’s
household, 20 built on the foundation of the apostles and prophets, with Christ Jesus himself
as the chief cornerstone. 21 In him the whole building is joined together and rises to become a
holy temple in the Lord. 22 And in him you too are being built together to become a dwelling
in which God lives by his Spirit.

Taming the Text

Highlight the following words: therefore, but, for, consequently.

Questions For General Discussion

∞ 1. Look at the words and phrases used throughout the 2:11-22 passage. How would you classify these?

∞ 2. How are 'Gentiles' described by Paul before their conversion to Christ? And what terms does he use to
describe them after conversion?

∞ 3. Is there any structure to chapter 2 as a whole? Do you see any obvious patterns?

∞ 4. How are Jews and Gentiles placed in a right relationship with each other? (Look also at Romans 11: 25-
32)

∞ 5. What metaphors or analogies or illustrations does the Apostle use to describe our new status in Christ?

Things To Ponder
∞ There is a close similarity in the structure of the first part of Ephesians 2 (verses 1 to 10) with the second
half (verses 11 to 22). But have a close look at the differences. How is the Apostle using this structure to
enlarge and deepen our understanding of the gospel? For another example of this technique, look at t h e
similarities and differences in the account of the birth of John the Baptist and Jesus in Luke 1:5 - 2:40.
 5. The Commonwealth of Grace
The Apostle Paul is like a philanthropist with so much wealth he cannot find enough people to give it all
away to. While it is Paul's desire and purpose for us to know how the 'administration of God's grace' works,
God also has another and more mysterious audience in mind: the activity of Christian congregations forms a
dramatic stage that announces divine purposes to the heavens as well.

Ephesians 3:1-13
Backtrack a Bit: When the Trickle of Grace Becomes a Flood
When Puritan preacher Richard Baxter came to Kidderminster (Worcestershire) in the middle of t h e
seventeenth century, "there was about one family in a street that worshipped God and called on his Name".
By the time he left, "there were some streets where there was not past one Family in the side of a street t h a t
did not so; and that did not by professing serious godliness . . ." In nearly two decades of faithful preaching and
teaching, Baxter had pretty much converted the whole town.

In the first book of the Bible (Genesis) there are so few godly believers - and it seems God blesses only these
few. It might be Abel, upon whose sacrifice "The Lord looked with favour", or Enoch, that ancient "preacher
of righteousness", or Noah, that "righteous man, blameless among the people of his time, and he walked with
God". Most of the book of Genesis is given over to follow the lives of but four men and their families -
Abraham, Isaac, Jacob and Joseph - and they stand out against a world that largely ignores the true and living
God.

Even as the Old Testament progresses, it is apparent that although God had chosen the people of Israel as h i s
own, very few within that nation honoured him. At one stage, God threatened to destroy all of Israel, and
start again with Moses and his family. During the time of Elijah (9th century BC), most of the country had
adopted Canaanite Baal worship, and only 7000 were left who had not "bowed the knee to Baal". Finally,
both the northern kingdom (in 722 BC) and much of the southern Kingdom of Judah (586 BC) were carted away
into exile. By the time Jesus came, the religious establishment of the day had moved so far from its knowledge
of God that they rejected and killed the promised Saviour.

If it was so hard for even Jews to be saved, what hope was there for wretched rebellious godless Gentiles?
They are characterised in Ephesians as "separate from Christ, excluded from citizenship in Israel and
foreigners to the covenants of the promise, without hope and without God in the world" (2:12).

In the second chapter of Ephesians, Paul grappled with the unthinkable: the riches of Christ, God's Saviour,
are so vast, they are even poured out on the Gentiles. The two groups of believers - Jews who are saved through
the death of Christ, and Gentiles who are saved through the death of Christ - are united into one body, one
community, one new temple. If each new Christian believer is a "masterpiece" (that is "God's workmanship"
in 2:10), what will the collection of many such masterpieces look like? That whole "building" of people, Paul
informs us, is what we are being made into, a dwelling in which God himself will live (2:22).

Looking at the Text: So How Does It All Work? What's the Deal?
Which is to say, how does God's plan for the human race actually work? If the riches of God's grace are
incomparable, and without limit, how does the plan actually get into gear? Where do we start?

Paul was a man who had seen and heard some pretty amazing things during his life. He never recovered from
the shock of Christ appearing to him on the Damascus road and calling him - a legalistic and determined
Pharisee - to go and preach Jesus to the Gentiles. Why should God call him, a persecutor, imprisoner, and
murderer of Christians? Paul was overwhelmed by the sheer goodness, grace and mercy of God. It had never
entered his mind that God would use him, the chief enemy of Christ, to spearhead the gospel into Asia Minor
and Europe, and more startling (for this pious Jew) to Gentiles. In Ephesians 3, Paul reflects and marvels on
this gospel, and the task entrusted him.
TEX T OF EPHES I A NS 3:1- 13
1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles — 2 Surely

you have heard about the administration of God’s grace that was given to me for you, 3 that
is, the mystery made known to me by revelation, as I have already written briefly. 4 In
reading this, then, you will be able to understand my insight into the mystery of Christ, 5
which was not made known to men in other generations as it has now been revealed by the
Spirit to God’s holy apostles and prophets. 6 This mystery is that through the gospel the
Gentiles are heirs together with Israel, members together of one body, and sharers together
in the promise in Christ Jesus. 7 I became a servant of this gospel by the gift of God’s grace
given me through the working of his power. 8 Although I am less than the least of all God’s
people, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ, 9
and to make plain to everyone the administration of this mystery, which for ages past was
kept hidden in God, who created all things. 10 His intent was that now, through the church,
the manifold wisdom of God should be made known to the rulers and authorities in the
heavenly realms, 11 according to his eternal purpose which he accomplished in Christ Jesus
our Lord. 12 In him and through faith in him we may approach God with freedom and
confidence. 13 I ask you, therefore, not to be discouraged because of my sufferings for you,
which are your glory.

Taming the Text

Circle the word together. Underline those words or phrases which you either don't understand, or which you
find notable or interesting.

Questions For General Discussion

∞ 1. What important words keep occurring in the passage? Can you classify them into different groups or
'kinds of words'?

∞ 2. What do we learn about Paul's current circumstances and work?

∞ 3. What can we discern from the text about the 'mystery'? (verses 3, 4, 6, and 9). What is this mystery?

∞ 4. Verse 10 states "His intent was that now, through the church, the manifold wisdom of God should be
made known to the rulers and authorities in the heavenly realms. . ." What on earth does this mean?

∞ 5. What do we learn about coming near to (ie. approaching) God? (verse 12)

Things To Ponder
∞ ". . . to preach to the Gentiles the unsearchable riches of Christ" (3:8) is an interesting way for Paul to sum
up his task. 'Unsearchable' or 'untrackable' (in the sense that the tracks of God's footsteps go in so many
directions, we cannot follow where all of them go) is also used in Job 5:9 and 9:10. What do you think this
phrase means?
 6. Are There No Limits To Prayer?
The Apostle's second great prayer of Ephesians is so breathtaking, even seasoned Christians are stunned by its
sweep and reach. What kind of a God responds to the prayer of mortals doing "immeasurably more than all we
ask or imagine"? How can this be? The Christian life is nothing if not interesting.

Ephesians 3: 14-21
Backtrack a Bit: God Has Purposes For the World
Paul has given a statement of the gospel in Ephesians 2 (directed personally to the believer), and now in
Ephesians 3 he has reflected upon God's purposes concerning this gospel. His exposition of these purposes are
undeniably grand: as an Apostle to the Gentiles, he reminds them of his task as an administrator of grace - not
the province of an ecclesiastical potentate, but rather that of a preacher of the gospel. He is amazed t h a t
though he is the least of all of God's people, it is entrusted to him to proclaim and explain the workings of t h e
"unsearchable riches of Christ". The audience is not only the church (and possibly also the unbelieving secular
world), but "rulers and authorities in the heavenly realms".

These sentiments echo and answer the promises of God in the Old Testament. We think of Isaiah (already
alluded to in Eph. 2: 17) as but one of the prophets to whom future events were revealed. The earth, said
Isaiah, "will be full of the knowledge of the Lord as the waters cover the sea" (Isa. 11: 9), "in days to come
Jacob will take root, Israel will bud and blossom and fill all the world with fruit" (Isa. 27: 6). "You are my
servant Israel" he wrote, "Is it too small a thing for you to be my servant to restore the tribes of Jacob and bring
back those of Israel I have kept. I will make you a light for the Gentiles that you may bring my salvation to
the ends of the earth" (Isa. 49: 3, 6). Paul's administration of grace to the Gentiles, of course, is also God's
administration of salvation to the ends of the Earth. With such a task ahead of him, and in view of the fact
that we are able to" approach God with freedom and confidence", it is no wonder the Apostle now turns to
prayer. . .

Looking at the Text: Interactive Prayer

To this point, the Apostle has not revealed the fine details of how God's incredible plan actually works. It is
certainly advanced by the proclamation of the gospel, specifically, by Paul's preaching and through the
preaching of others. He hints at the vehicle of this plan - namely the church - in verse 10 when he speaks of
God's intention that "through the church, the manifold wisdom of God should be made known to the rulers and
authorities. . ." But it isn't until the next chapter that he explicates the nature of this vehicle.

Instead, Paul is here interested in the supernatural aspect of the church, its access to limitless power,
experiential divine love, and the knowledge of God - even being "filled to the measure of all the fullness of
God". And because of our inherent spiritual blindness (recall Paul's' prayer in Eph. 1: 18 "I pray also that t h e
eyes of your heart may be enlightened. . .") and the surprising nature of the "unsearchable (or 'untrackable')
riches of Christ" (3: 8), the things God does both in answer to our prayers and even when we don't pray (or are
too focused beneath the horizon to dare to pray), are described as "immeasurably more than all we ask or
imagine".

There is a final aspect to this prayer, the aspect, in fact, which ties it to his first prayer in Ephesians 1 - t h e
necessity of power. In Eph 1: 19 he wrote of God's "incomparably great power for us who believe" and calls
attention to the fact that this is the same kind of power which God exerted to raise Christ from the dead.
There is, of course, a great assurance aspect here: if God can change the unchangeable (sinful, rebellious human
beings) something which every Christian experiences and observes in themselves, then God can also change us
from being physically dead to resurrected and alive. In Ephesians 3, the experience of God doing great deeds
and answering prayer "according to his power at work within us" (3: 20) leads naturally to the sorts of changes
in ourselves that we can expect, and work toward, and ask for, in the next three chapters. The final few lines
of this chapter, then, comprise a prayer that every Christian should be thoroughly versed in, we should
know, understand, and experience everything Paul prayed for.
TEX T OF EPHES I A NS 3:14- 21
14 For this reason I kneel before the Father, 15 from whom his whole family in heaven and on

earth derives its name. 16 I pray that out of his glorious riches he may strengthen you with
power through his Spirit in your inner being, 17 so that Christ may dwell in your hearts
through faith. And I pray that you, being rooted and established in love, 18 may have power,
together with all the saints, to grasp how wide and long and high and deep is the love of
Christ, 19 and to know this love that surpasses knowledge —that you may be filled to the
measure of all the fullness of God. 20 Now to him who is able to do immeasurably more than
all we ask or imagine, according to his power that is at work within us, 21 to him be glory in
the church and in Christ Jesus throughout all generations, for ever and ever! Amen.

Taming the Text

See if you can divide this prayer up into its component parts.

Questions For General Discussion

∞ 1. The text below starts with "For this reason . . ." What, do you think, is this reason?

∞ 2. This prayer is a wonderful listing of possibilities and potentialities: what are the component parts of
this great prayer list?

∞ 3. What does the prayer say about power?

∞ 4. Verse 20 looks like a pretty unrealistic sort of prayer (let's be honest). What is it saying? Does such a
prayer actually 'work'?

Things To Ponder
∞ As Chuck Swindoll says, "God sometimes disguises challenges as impossibilities". Sometimes the very
thing that concerns us the most is the very thing we are helpless to do anything about. Many obstacles
appear insoluble because, humanly perceived, they are. During a particularly difficult time, Paul wrote
"We were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed,
in our hearts we felt the sentence of death. But this happened that we might not rely on ourselves but on
God, who raises the dead. He has delivered us from such a deadly peril, and he will deliver us. On him we
have set our hope that he will continue to deliver us . . ." (2 Cor. 1: 8-10). In the light of Ephesians 3, how
will you pray about the 'impossible problems' that bother you?
 7. Christian Maturity:
Grace Unfolding
In the Christian congregation, we grow together, and mature each other with the ministry gifts and grace that
Christ has apportioned to each of us. So. . . what will this do to us? Apparently there are few limits to t h e
transformation of our character, since Paul hopes for us "attaining to the whole measure of the fullness of
Christ". That's change on a scale that's right off this planet.

Ephesians 4:1-16

The Final Three Chapters of Ephesians

In the first half of Ephesians the emphasis has been on what God has done and is continuing to do for us. The
focus was on God as the actor, the initiator. In the last half of Ephesians, it is clear that we are to respond. As
is usual in scripture, however, God even takes the initiative here: we are told how to respond. It is important
to realise that there is an appropriate and right response to God's kindness and mercy to us.

The nature of our response is that we are to be "imitators of God" and to show a love that reflects that of
Christ's love to us. In broad terms, this response covers relationships within the church (important, because
the congregation - especially its preaching and work - is the vehicle of God's purposes on earth), within
personal relations, and within three established institutions: marriage, family (parents and children) and
bonded labour (slavery). In the conclusion, the Apostle turns to our personal preparation for the task and battle
ahead facing every Christian. As with the introductory catalogue which outlined what God has done for us
spiritually (Ephesians 1:3-14), Paul explains how we are to stand in our new status and apply the gifts we
were given as Christians, since the enemy we face is also 'spiritual' (or more correctly, 'unspiritual').

Looking at the Text: How Can I Change?

Thus far, the Apostle Paul has not explained the nitty-gritty, the details, of how God's plan to win and
change the world actually works. Grand plans of change, utopian schemes, and 'personal positive thinking'
philosophies all fail because they do not deal adequately with the nature of the person, the problem of
personal change. The question is: do I fundamentally work to change myself, or does God change me?
Essentially, both are true (the preceding prayer in chapter 3 asks for the latter; the next three chapters infer
the former), for these things are not mutually exclusive. But there is another solution, and that is intrinsic to
God's way of doing things: we change each other. The idea of the church is that it is a community in which
God's Spirit dwells, in which my whole concern is your growth in grace, using my gifts, to change you into t h e
image of God, and your whole concern is my growth in grace, using your gifts to change me.

The first half of chapter 4 shows that there are some interesting things that result from a rightly functioning
congregation. This body is a unity, and it works hard at keeping this unity. The body is identified by its
variety of gifts poured out on certain individuals who use them, in turn, for the benefit and building up of t h e
body. The body also is set up to mature, and it is oriented to attain to the completeness (or fullness) that is seen
in Christ. Such a body is also wise to outside trickery and deceit, and it changes, like a plant or tree t h a t
expands into something strong, large and mature. To make another observation, as we witness the whole body
changing positively, we also discover ourselves changing.
TEX T OF EPHES I A NS 4:1- 16
1 As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have

received. 2 Be completely humble and gentle; be patient, bearing with one another in love. 3
Make every effort to keep the unity of the Spirit through the bond of peace. 4 There is one
body and one Spirit — just as you were called to one hope when you were called — 5 one
Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and
in all. 7 But to each one of us grace has been given as Christ apportioned it. 8 This is why it
says: “When he ascended on high, he led captives in his train and gave gifts to men.” 9 (What
does “he ascended” mean except that he also descended to the lower, earthly regions ? 10 He
who descended is the very one who ascended higher than all the heavens, in order to fill the
whole universe.) 11 It was he who gave some to be apostles, some to be prophets, some to be
evangelists, and some to be pastors and teachers, 12 to prepare God’s people for works of
service, so that the body of Christ may be built up 13 until we all reach unity in the faith and
in the knowledge of the Son of God and become mature, attaining to the whole measure of
the fullness of Christ. 14 Then we will no longer be infants, tossed back and forth by the
waves, and blown here and there by every wind of teaching and by the cunning and
craftiness of men in their deceitful scheming. 15 Instead, speaking the truth in love, we will in
all things grow up into him who is the Head, that is, Christ. 16 From him the whole body,
joined and held together by every supporting ligament, grows and builds itself up in love, as
each part does its work.

Taming the Text

Highlight the sorts of things we should do or should be.

Questions For General Discussion

∞ 1. What is our "calling" (4: 1)? How does this calling relate to the context of 4: 1-6?

∞ 2. What is the flow of the argument in 4:1-16? In other words, how does Paul get from "prisoner for t h e
Lord" to "each part doing its work".

∞ 3. What do we learn about Christ in this passage?

∞ 4. What is the point of the giving of gifts?

∞ 5. An important teaching in Ephesians is Paul's understanding of the church: from the passage, can you
explain what is a 'church' (or 'the' church), and how is it meant to function? What are the legitimate
aims or purpose of the church?

Things To Ponder
∞ Write down the names of 10 people in your church who regularly or specially serve you with their
particular gifts and talents. (These gifts do not necessarily have to come from the short list in Eph 4: 11).
∞ Write down what you think your gifts and talents might be. It might help to think what other people
have said 'you are good at'. Think of ways you can use your gifts more effectively and more sacrificially in
your congregation. Are there any people you can think of that you would like to serve better?
 8. The Disciplined Christian Walk
Putting "on the new self" is a daily discipline. In this passage, the Apostle Paul continues his exposition of t h e
practicalities of the Christian walk. He sets a new standard for godliness and purity in heart and speech. And
the model for Christian behaviour? The model is Christ.

Ephesians 4: 17-32
Backtrack a Bit: Now I Know What Church is About
Sometimes it is just overwhelming: we know the sort of people we ought to be in the light of the great
salvation God has arranged on our behalf, but we are only too painfully aware of our shortcomings and
failures, our sins of omission and our sins of commission. Even worse - we are not completely aware of all of our
sins, their pervasiveness, or their depth. We are forgiven; but how do we change? The point of God's new
community - the congregation - is that by serving one another, we change one another. But even then, t h e
congregation is not left to its own devices. The prayers in Ephesians 1 and 3 emphasise our access to power, but
it is as we apply and discipline ourselves for godliness, drawing on "his incomparably great power for us who
believe" (1: 19) that we will see personal growth and change.

We should never confuse worldly views of maturity with its use in scripture. Worldly maturity is an emotional
and rational inner strength to deal with life's many situations. But in the Letter to the Ephesians, maturity is
equivalent to "attaining to the whole measure of the fullness of Christ" (4: 13). It is in fact, mature f a i t h , t h e
humility to lean on God just as Jesus wholly depended on his Heavenly Father. But it is much more than this:
it is taking on the fullness of the character of Christ (not his nature, since Christ is divine). To be mature is to
be like Christ and partake and enjoy the 'perfect man' characteristics which he displayed on earth. God's
purpose for us is that we become something like, yet also better than, the unfallen first man (Adam). No
wonder Jesus is contrasted with Adam in the New Testament (Romans 5; 1 Corinthians 15): it emphasises t h e
wonder of a human being indwelt by the Living God.

Spiritual Attractiveness I: The New Person

At a major hospital in Adelaide there is a special facial reconstruction surgery unit. Children are often flown
in from poor communities from the Pacific or South East Asia who have horrible deformities to their faces or
heads, often due to tumours left unchecked since earlier years. The transformations the surgeons effect are
remarkable: ugly growths are excised, right proportions are restored to little faces, smiles reappear, symmetry
is reinstated. Children otherwise destined to a life of cruel taunts and social revulsion are given a new chance
at life and normal community interaction.

Our society is a study in irony and upturned values. We worship beauty, style and loveliness, while all the
time our characters are ugly, festered and deformed. When the focus is ever on character, we value
assertiveness and pride above gentleness and humility; intelligence above insight, and wit above wisdom. The
effect of sin is a downward spiral that hardens the soul more and more against the glory and reign of God. Any
disinterested and fair-minded extra-terrestrial would have to conclude that humans are not altogether nice
creatures. They don't need rocket science to work that out, just the capacity to read newspapers. Casual
introspection reveals that we are personally unpleasant: what human would like his or her innermost
perversions displayed on a screen for the world to see?

The sheer beauty of the Ephesians letter is that it outlines what we can be in Christ, and how we can achieve
it, in union with Christ. But it is not easy: "sin is crouching at your door", Cain was told by God, "it desires to
have you, but you must master it" (Gen. 4: 7). "I write to you, young men" penned the Apostle John, "because you
are strong, and the word of God lives in you, and you have overcome the evil one" (1 John 2: 14). To overcome
the effect of sin in our lives and to grow as obedient Christians takes discipline.
TEX T OF EPHES I A NS 4:17- 32
17 So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles

do, in the futility of their thinking. 18 They are darkened in their understanding and separated
from the life of God because of the ignorance that is in them due to the hardening of their
hearts. 19 Having lost all sensitivity, they have given themselves over to sensuality so as to
indulge in every kind of impurity, with a continual lust for more. 20 You, however, did not
come to know Christ that way. 21 Surely you heard of him and were taught in him in
accordance with the truth that is in Jesus. 22 You were taught, with regard to your former
way of life, to put off your old self, which is being corrupted by its deceitful desires; 23 to be
made new in the attitude of your minds; 24 and to put on the new self, created to be like God
in true righteousness and holiness. 25 Therefore each of you must put off falsehood and speak
truthfully to his neighbor, for we are all members of one body. 26 “In your anger do not sin”
: Do not let the sun go down while you are still angry, 27 and do not give the devil a foothold.
28 He who has been stealing must steal no longer, but must work, doing something useful

with his own hands, that he may have something to share with those in need. 29 Do not let
any unwholesome talk come out of your mouths, but only what is helpful for building others
up according to their needs, that it may benefit those who listen. 30 And do not grieve the
Holy Spirit of God, with whom you were sealed for the day of redemption. 31 Get rid of all
bitterness, rage and anger, brawling and slander, along with every form of malice. 32 Be kind
and compassionate to one another, forgiving each other, just as in Christ God forgave you.

Taming the Text

Underline the following terms: do, do not, be, must, get rid of.

Questions For General Discussion

∞ 1. This passage contains some interesting 'opposites'. Can you spot any?

∞ 2. With a brevity characteristic of many biblical writers, Paul has outlined a description of 'Gentile'
moral behaviour, that of sinful human nature. How is it described in Ephesians 4: 17-19? What has h e
said about such human nature so far in passages such as Eph 2: 1-3 and 2: 11-12? (Compare also t h e
argument in Romans 1:18-32).

∞ 3. What is the point of cataloguing these unwholesome Gentile vices in the passage?

∞ 4. What sorts of things should we do?

∞ 5. What sorts of things should we avoid?

Things To Ponder
∞ It is often very helpful to have spelt out to us what we should do (in fact must do) and what not to do. Pick
out any commands from Paul that you find particularly helpful for your own life at the moment. If you are
not sure of things that might be wrong in your life, ponder (and pray) Psalm 139: 23, 24.
 9. Refractions of Perfection
"Be imitators of God", Paul urges us. The imitation of God is a privilege and goal, an injunction we overlook at
our peril. The fallen human race emulates the idols it worships. In our re-creation in Christ, we take on t h e
character of our Creator: this is spiritual attractiveness, wholly genuine and utterly pure.

Ephesians 5: 1-20
Backtrack a Bit: Multiple Lifestyle Options or Two Ways to Live ?
While economic recessions come and go, one industry is predicably consistent: no business cycle influences the
virtually uniform number of customers it gets to serve every day, every month, every year. That line of business
is the death industry: funeral parlours, undertakers, grave diggers and cemetery stonemasons. Which ever
road we take on life, someone will do business with the mortuary fraternity, at some point of time, on our
behalf. Secular society loves to make much of the multiple lifestyle options at our disposal. Strangely enough,
the Bible only knows of two different lifestyles. And they each end in one of two different 'deathstyles'. This
single 'lifestyle choice' counts for eternity: it is either the lifestyle of pagan Gentiles "separated from the l i f e
of God" and given over to sensuality, and leading to eternal death - or the life modelled on Christ, leading to
eternal life.

In the great prayers of Ephesians 1 and 3, we discovered that God provides the power to change, the power to
move out of rebellious patterns of living. In Ephesians 4, we learned that he has provided the protective
environment - the congregation - full of fellow believers endowed with gifts (from God) who use those talents
to transform one another. Finally, Paul urges us "to be made new in the attitude of your minds", to "put off" and
to "put on"; to shun the old life and the old patterns and to take on the new character. But how do we go about
this? Answer: "You were taught", wrote Paul, "with regard to your former way of life, to put off your old self . .
and to put on the new self". But in what way were we taught? Answer: The same way we first came to know
Jesus! "Surely you heard of him and were taught in him in accordance with the truth that is in Jesus" (4: 21). In
other words, we are to look to Christ, the perfect man, as the model for our growth in godliness (or
'sanctification'). But if we are modelling on Christ, and Jesus was God, then aren't we actually "imitating
God"? Ephesians 5 opens with a command from the Apostle, "Be imitators of God, therefore, as dearly loved
children. . . "

Spiritual Attractiveness II: The New Life

The imitation of God, the modelling of our lives and character on Jesus is not without effect, nor fruit. English
author C. S. Lewis, reflecting on the eternal nature of our being, thought that in the ages to come each of us
would either become dazzlingly lovely, a creature that would astonish us should we meet it now, or else -
should we reject Christ - something horrific that would fill us with revulsion. Scripture certainly holds out
great surprises regarding our future form and nature: "Dear friends" wrote the Disciple John, "now we are
children of God, and what we will be has not yet been made known. But we know that when he appears, w e
shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself, just as
he is pure. (1 John 3: 2,3).

Although we cannot even imagine the comeliness and splendour of our future being, we can get a taste of the
new nature of that future creature as we grow in godliness now. "Charm is deceptive, and beauty is fleeting"
wrote the Proverbalist, but inner character, spiritual beauty, is something God's Spirit is forging now within
us. It occurs through the rough and tumble of the normal experiences of life. But our inner nature is also like a
garden, a plot of ground with an arrangement of flowers and hedges and trees that can be tended and weeded,
hoed and pruned, nurtured and watered, fertilised and fostered. In the remainder of Ephesians, Paul begins an
exposition of three important social relationships in the light of our being filled with the Spirit. But first, h e
outlines something of our new life in Christ based on our 'reconstruction' or our re-creation in Christ. Paul wants
nothing less for us than spiritual attractiveness.
TEX T OF EPHES I A NS 5:1- 20
1 Be imitators of God, therefore, as dearly loved children 2 and live a life of love, just as Christ

loved us and gave himself up for us as a fragrant offering and sacrifice to God. 3 But among
you there must not be even a hint of sexual immorality, or of any kind of impurity, or of
greed, because these are improper for God’s holy people. 4 Nor should there be obscenity,
foolish talk or coarse joking, which are out of place, but rather thanksgiving. 5 For of this you
can be sure: No immoral, impure or greedy person —such a man is an idolater —has any
inheritance in the kingdom of Christ and of God. 6 Let no one deceive you with empty
words, for because of such things God’s wrath comes on those who are disobedient. 7
Therefore do not be partners with them. 8 For you were once darkness, but now you are
light in the Lord. Live as children of light 9 (for the fruit of the light consists in all goodness,
righteousness and truth) 10 and find out what pleases the Lord. 11 Have nothing to do with
the fruitless deeds of darkness, but rather expose them. 12 For it is shameful even to mention
what the disobedient do in secret. 13 But everything exposed by the light becomes visible, 14
for it is light that makes everything visible. This is why it is said: “Wake up, O sleeper, rise
from the dead, and Christ will shine on you.” 15 Be very careful, then, how you live —not as
unwise but as wise, 16 making the most of every opportunity, because the days are evil. 17
Therefore do not be foolish, but understand what the Lord’s will is. 18 Do not get drunk on
wine, which leads to debauchery. Instead, be filled with the Spirit. 19 Speak to one another
with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, 20
always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.

Taming the Text

Highlight the word live.

Questions For General Discussion

∞ 1. What words tend to recur in this passage? Can you spot any pairs of opposites? What famous passage of
the Old Testament do these recall to mind? (And what is the point of using language reminiscent of this
Old Testament passage?)

∞ 2. Using the tongue: what is said, in this passage, about 'words' and 'speaking' and 'talking' (etc)?

∞ 3. How Then Should We Live is the title of an influential book (and TV series) by American pastor Francis
Schaeffer (and founder of the L'Abri community in Switzerland). From the passage above, how are we
encouraged to actually 'live'?

∞ 4. "Therefore do not be partners with them" (5:7). Paul has been quite concerned to warn the Ephesians
about 'pretend Christians' in this passage, and their teaching (see for example Eph. 4: 14). How do we
recognise false brethren within the church, and how should we respond to them and their teaching?

Things To Ponder
∞ How can we "find out what pleases the Lord" (5: 10) and "understand what the Lord's will is" (5: 17)?
 10. A New Foundation For Relating
A cursory glance evidences little that is earth-shattering in Paul's treatise on Christian marriage. But often it
is that which we dismiss ('the stone the builders rejected') which turns out to be the foundation. The key to
marriage is a model relationship: that of congregation and Christ.

Ephesians 5:21-33
Backtrack a Bit: You Can't Fake Son-Ripened Fruit
There is something active, positive, and 'full-on' about genuine Christian faith. We are told to be (imitators
of God), we are commanded to live (or 'walk' lives of love), we are warned not to even allow there to exist
hints of sexual immorality among us - or even to mention what the disobedient do in secret. We are urged to
make our speech edifying, speaking to one another with melodies; we are enjoined to find out what pleases t h e
Lord; to actively understand God's will; to be always filled with the Spirit and to act carefully; to always be
found giving thanks. Living a Christian life doesn't just 'happen', it is made to happen. It is purity and
godliness in action, always active, abounding in goodness and good work.

The result of active godliness is genuine fruit, the sort that is grown and ripened by the Son of God - Son-
ripened fruit. This sort of godliness transforms everything it touches - friendships, Christian fellowship,
church activities, marriages, families, and work - even social arrangements we despise, such as slavery. In t h e
second half of Ephesians 5, the Apostle Paul turns his attention to the partnership of marriage.

Looking at the Text: "Not Sure About the Submission Bit. . . "
The situation is not unknown in many human endeavours where some obvious truth is rejected, only to be
grasped later. For Alexander Fleming, the man credited with the discovery of penicillin, it was something of
a nuisance that he was not able to grow a hideous pus-producing bacterium (Staphylococcus aureus) because
some grubby fungus had contaminated his experiments. It was Howard Florey, however, who later realised
the connection between the power of that grubby fungi (Penicillium notatum) and the destruction of those same
germy bacteria in gangrenous wounds, and gave the world a medicine that has since saved the lives of
hundreds of millions of people. When we become Christians, and start to heed the Bible, we discover t h a t
certain things we once despised and saw as a nuisance, are actually very, very precious.

If there is one fundamental and defining characteristic of contemporary western culture, it is that we are a
generation that has put aside God and his revelation to us. Not only are we ignorant of the Bible, reducing it to
but one of many literary 'sources' for western tradition, but we rarely read it seriously, and even less base our
lives upon its promises and standards, its commands and directions. Why, then, should we be the least bit
surprised that the institution of marriage is falling apart?

In Christian marriage, we learn the value of things the world despises. The world does not understand t h e
principle of sacrificial love within marriage: the fact that the husband is to love the wife with the same
passion and selflessness which drove Christ to the cross for our salvation. Both parties are to be submissive to
each other - doing things in a spirit of cooperation and love, without making things difficult for each other.
And the wife is to be submissive to her husband in the same way as the church submits to Christ.

Is this not impossible? It is impossible to live the Christian life without Christ - that is, no-one can know
fruitfulness in life by merely emulating, acting and pretending to live like a Christian. It is also impossible to
maintain a Christian marriage without Christ, without being Spirit-filled, and without attention to God's
way of living together. The secret is surely in the model: the model is Christ and the church.
TEX T OF EPHES I A NS 5:21- 33
21 Submit to one another out of reverence for Christ. 22 Wives, submit to your husbands as to

the Lord. 23 For the husband is the head of the wife as Christ is the head of the church, his
body, of which he is the Savior. 24 Now as the church submits to Christ, so also wives should
submit to their husbands in everything. 25 Husbands, love your wives, just as Christ loved
the church and gave himself up for her 26 to make her holy, cleansing her by the washing
with water through the word, 27 and to present her to himself as a radiant church, without
stain or wrinkle or any other blemish, but holy and blameless. 28 In this same way, husbands
ought to love their wives as their own bodies. He who loves his wife loves himself. 29 After
all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the
church — 30 for we are members of his body. 31 “For this reason a man will leave his father
and mother and be united to his wife, and the two will become one flesh.” 32 This is a
profound mystery —but I am talking about Christ and the church. 33 However, each one of
you also must love his wife as he loves himself, and the wife must respect her husband.

Taming the Text

Highlight the following , in the same way, words and terms: as, so also, as to, and just as.

Questions For General Discussion

∞ 1. What are the husband's responsibilities toward his wife in the Christian view of marriage?

∞ 2. What are the wife's responsibilities toward her husband?

∞ 3. What do we learn about the church from this passage - its nature, purpose, and value? Compare this
with what we learned about the church in 4:1-16.

∞ 4. In view of Ephesians 5: 32, is this passage about marriage, or is it about the church?

Things To Ponder
∞ Make a list of the spiritual problem areas in your own life, those character flaws that are so painful for
you and hurtful to others. From a careful reading of Ephesians 4 and 5, can you think of any external
changes you can begin to make now as you pray for change? These might be changes in habits - the sorts of
things you watch on TV (and the time you spend watching them), the way you spend your leisure time, t h e
kinds of things you enjoy reading, the places and people with whom you spend your spare time.
 11. Relationships With
Reward
Relationships in the modern world are characterised by autonomy and self-determination, and preoccupied
with image and public display. Against the despair, fracture and frustration of our age - and even the age of
Paul - the Apostle introduces a new standard of relating that brings promise and reward.

E p h esian s 6: 1-9
Backtrack a Bit: Never Forget the Model
All relationships seem to be characterised by some degree of conflict. The presence of sin in the world ensures
that even the most beautiful of gifts become inherently damaged. When Paul spoke about marriage in
Ephesians 5, he couldn't restrain himself from talking about the most beautiful model of relationships ever
given to us: that of Christ and the church. To put this model into practice within marriage adds the essential
sparkle that brings marriage closer to the ideal God intended. That model - Christ and the church (or Christ
and the individual believer) - has application to many other spheres of life. As we will see. . .

Looking at the Text: The Nature of Power

The nation of Japan paid dearly for its attempt to conquer China, south east Asia, and the western Pacific
during the Second World War. But out of the ashes of defeat arose an economic superpower that has achieved
immense wealth and prosperity by its economic domination. It is ironic that their ultimate success came not
from conquering and reigning, but by serving - by producing cheap, high quality consumer products, and
successfully offering them to customers the world over.

The concept of irony has not attracted much attention in the modern world, although individuals from time to
time bring it up after they reflect on past events. Sections of our society - perhaps even the whole of it - are
obsessed with power. Unions square off against employers; protesters defy governments; greenies challenge
woodchippers and loggers; feminists decry patriarchal structure and authority; and parents and children are
involved in never ending struggles over boundaries and responsibilities. It is natural that we all want "our own
way" - and in some cases our way might even be the better way for all concerned. The issue is often how we
achieve our goals, the manner in which we go about it.

But as Christians, we need to reflect upon and actually understand that God runs the world. In fact, we are told
that the meek will inherit the earth (Matt 5:5), not the powerful, greedy and rapacious. Indeed, we are even
warned that "God opposes the proud, but gives grace to the humble" (1 Peter 5:5). In the light of this truth, we
can understand some of the ironies of our time - it is God who is reigning, deciding this, destroying t h a t ,
growing this, failing that.

One of the great ironies of the Christian walk is that power to get our needs or even to implement our own
desires (for not all desires are wrong) is found in trusting God and asking God. It is good to learn that throwing
our weight around often ends up in disaster, or at least leaves a bad taste in the mouth. In other words, God's
good purposes for us - and his answers to our prayers - come by faith. That's ironic. Structures which restrain us,
whether it be the wife in marriage, or children under parental authority, or employment conditions (or even
slavery) can actually work for our own good. It means we have to trust God for our needs, not rebel to gain them.
And it is also ironic that those who abuse their responsibilities or proudly exercise their power are left with
dreadful hollow victories: they rule but are hated, they win the gold, but fail to win hearts, they get to t h e
top of the pile but find that it's pretty lonely up there.
TEX T OF EPHES I A NS 6:1- 9
1 Children, obey your parents in the Lord, for this is right. 2 “Honor your father and mother

”—which is the first commandment with a promise — 3 “that it may go well with you and
that you may enjoy long life on the earth.” 4 Fathers, do not exasperate your children;
instead, bring them up in the training and instruction of the Lord. 5 Slaves, obey your earthly
masters with respect and fear, and with sincerity of heart, just as you would obey Christ. 6
Obey them not only to win their favor when their eye is on you, but like slaves of Christ,
doing the will of God from your heart. 7 Serve wholeheartedly, as if you were serving the
Lord, not men, 8 because you know that the Lord will reward everyone for whatever good
he does, whether he is slave or free. 9 And masters, treat your slaves in the same way. Do not
threaten them, since you know that he who is both their Master and yours is in heaven, and
there is no favoritism with him.

Taming the Text

Underline the name of groups specifically addressed in this passage.

Questions For General Discussion

∞ 1. What advice does Paul give to children and fathers? And what is his reasoning for that advice?

∞ 2. What advice does Paul give to slaves and masters? What is his reasoning here?

∞ 3. In the case of slaves, Paul includes an extended comment on the similarities between serving masters and
serving Christ. How might it help us in very unequal situations where an overseer has an unreasonable
amount of power over us?

∞ 4. What does it mean to "serve wholeheartedly"? How might this change your attitude to parents, spouse,
employer, fellow Christians?

Things To Ponder
∞ Think of all the 'power' relationships which involve you personally - either as the one who holds and
exercises power in the relationship, or situations in which you find others exercising power over you. In t h e
light of the discussions on marriage, family and slavery (Ephesians 5: 21 - 6: 9), what attitudes or practices
have to change for you? Make this part of your prayers in the coming week.
 12. Power On:
The Normal Christian Life
While "the way of the wicked is hard", obstacles and difficulties litter the path of the faithful Christian
too. But there is a difference. We are fully equipped to stand and shine as God's very own in a self-destructing
world. The imprisoned Paul concludes his letter to the Ephesians with a final charge: put on that equipment
for life and the conflict ahead.

E p h esian s 6: 10-24
Backtrack a Bit: Getting What I Want
The way God expects us to behave as Christians is often counter-intuitive to worldly thinking. The exercise of
power in the world - whether by the ruthlessness of a Stalin, or the deceitfulness of a political party machine,
or the manipulation of the mass media, or powerful 'smart operators' in the business world, or tyrannical
fathers, or bullying husbands - creates potent models for 'getting what we want'. Instead, Paul outlines
relationships for Christians based on faith and love, modelled on Christ and his love for the church. We are
to be submissive and loving in situations where we are under authority, and gentle and Christlike when we are
called upon to exercise authority.

But how can the Christian model of relationships be effective? Surely that is the quickest way to be walked
over, manipulated, and used. Not so, argues Paul in Ephesians 5 and 6. The fact is, God runs the world and
determines ultimate outcomes. "In his heart a man plans his course", wrote the author of Proverbs, "but t h e
Lord determines his steps" (Prov. 16:9). The honouring of parents by children is accompanied by a promise,
"that it might go well with you and that you may enjoy long life on the earth" (Eph 6:3), wrote Paul, and " t h e
Lord will reward everyone for whatever good he does" (Eph 6:8). God is the one dishing out the rewards and
the blessings, God is the one honouring the promises made to the obedient and faithful. That means we are free
to emulate the perfect model: "Your attitude should be the same as that of Christ Jesus: Who, being in very
nature God, did not consider equality with God something to be grasped, but made himself nothing, taking t h e
very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled
himself and became obedient to death - even death on a cross!" (Philippians 2: 5-8)

Looking at the Text: The Spiritual Battle Upon Us

In the Disney classic The Sorcerer's Apprentice, Mickey Mouse, armed with a book of spells is challenged to a
duel with an evil witch. The combatants transform themselves into different creatures as they attempt to best
one another. At one stage, the witch changes into a ferocious beast and is about to devour the sorcerer's
apprentice when he suddenly vanishes. The witch cries foul play, since the rules of the engagement forbid a
contestant to become invisible. But Mickey replies he was not strictly invisible, but had transformed himself
into a germ. The infected 'beast' then turned pale green, as the witch suddenly felt very sick.

We cannot defeat a microbe with a rifle, nor can we reduce car accidents by using more effective pesticides, or
eliminate political corruption with a flu vaccine. For each enemy or threat, we need the appropriate antidote
or weapon. 'Spiritual warfare' is a totally alien concept to the modern world. The closest we come to it is in
modern psychology, where it is helpful for us to visualise intangibles such as fear, jealously, and hatred as
'animals' to be faced, tamed, or slayed.

Satan might be invisible, but his power is no less potent than intangibles such as fear. And he needs to be
defeated with the appropriate strategy. The Apostle Paul concludes his great letter with an explanation of
the weapons at our disposal. He uses the analogy of the Roman soldier, using parts of the armour to illustrate
the way Christians must prepare for battle and fight.
TEX T OF EPHES I A NS 6:10- 26
10 Finally, be strong in the Lord and in his mighty power. 11 Put on the full armor of God so

that you can take your stand against the devil’s schemes. 12 For our struggle is not against
flesh and blood, but against the rulers, against the authorities, against the powers of this dark
world and against the spiritual forces of evil in the heavenly realms. 13 Therefore put on the
full armor of God, so that when the day of evil comes, you may be able to stand your
ground, and after you have done everything, to stand. 14 Stand firm then, with the belt of
truth buckled around your waist, with the breastplate of righteousness in place, 15 and with
your feet fitted with the readiness that comes from the gospel of peace. 16 In addition to all
this, take up the shield of faith, with which you can extinguish all the flaming arrows of the
evil one. 17 Take the helmet of salvation and the sword of the Spirit, which is the word of
God. 18 And pray in the Spirit on all occasions with all kinds of prayers and requests. With this
in mind, be alert and always keep on praying for all the saints. 19 Pray also for me, that
whenever I open my mouth, words may be given me so that I will fearlessly make known
the mystery of the gospel, 20 for which I am an ambassador in chains. Pray that I may declare
it fearlessly, as I should. 21 Tychicus, the dear brother and faithful servant in the Lord, will tell
you everything, so that you also may know how I am and what I am doing. 22 I am sending
him to you for this very purpose, that you may know how we are, and that he may
encourage you. 23 Peace to the brothers, and love with faith from God the Father and the
Lord Jesus Christ. 24 Grace to all who love our Lord Jesus Christ with an undying love.

Taming the Text

Highlight the two words stand and pray.

Questions For General Discussion

∞ 1. What are the piece of armour described in the passage, and what do each represent?

∞ 2. "Put on the full armour of God so that you can take your stand against the devil's schemes." (6:13)
Working back from the 'armour', what might these schemes actually include?

∞ 3. How can we know if we are winning this spiritual battle?

∞ 4. What are Paul's prayer requests?

Things To Ponder
∞ Paul completes Ephesians with a call to prayer. Re-read the whole letter paying careful attention to
Paul's teaching on prayer. Write down how you can make prayer a central part of your Christian life.