(Chapter 2.1-10).

by T. M. Hyland | Category: Studies In Ephesians: | Mar 1950

The apostle has conducted his readers into the heavenlies to view their spiritual blessings "in Christ" ; and he has prayed in his Roman prison that they might have spiritual sight to assess their spiritual wealth aright. Now he takes a backward look; he reminds them of their dark past. If they should know what they are "in Christ," they must also remember what they were "by nature."

There can be no adequate appreciation of the character and scope of God's salvation apart from the realization of the utter moral ruin of man by sin. The apostle states the truth about this matter in words that admit of no ambignity; there are no reservations or exceptions-" Ye were dead through ~ trespasses and sins."

Dead I In Scripture "death" is never used to describe extinction of being nor suspension of consciousness. Always the predominant thought is separation. It is used mainly in two ways. Firstly, of the separation of the spiritual from the material part of man, whereupon the body ceases to function and disintegrates into dust~hysical death. Secondly, of the spiritual separation of man from God-spiritual death. These two aspects of death are closely related, but it is the latter aspect which is in view in Ephesians 2.1. Later in the epistle the apostle describes the state of the unregenerate as" alienated from the life of God "(chapter 4.18). Like the prodigal, man has taken his journey into "a far country." "This my son was dead," said the father of his son's sojourn away from his father's house. That is to say, he was estranged, and in a condition and a place which made communion impossible. Such was the state of the Ephesians when the grace of God reached them; such is the state of man "by nature." Spiritual death, then, may be defined as a state of conscious existence in alienation from God.

In this state of spiritual death the Ephesians "aforetime - . walked." The word "walk" (Greek peripalco) is here used, as so often in Paul's epistles, to describe" the whole round of the individual life." These activities were in a sphere which is designated "this world." The Greek word kosmos, here translated "world," is used in a variety of ways in the New Testament. Its primary meaning is order or arrangement. Sometimes it is used of the created earth, sometimes of the human race. Here, however, it denotes a system of human affairs arranged to gratify the desires of men who are in a state of alienation from God. It is a clearly defined sphere, in marked contrast with, and active opposition to, the heavenly sphere. As "the heavenlies " is the sphere of the believer's spiritual blessings, so "this world" is the sphere of the unbeliever's aspirations and pursuits. The characteristics of "this world " which predominate during the period of its influence are summed up in the phrase "the course of this world" (Greek aeon-age). The "walk " of the unbeliever is according to "~etermined by-" the course of this world." In this sphere, where communion with God is unknown, man uses the precious gifts with which God has endowed him-the faculties of mind, affection and will-like the prodigal who wasted his father's substance in the "far country."

Then comes (verse 2) the solemn and fearful disclosure that "the course of this world" is influenced by a personal malignant spirit"the prince of the power of the air." This "prince" is clearly Satan; "the spiritual hosts of wickedness " (chapter 6. 12), his loyal subjects, are included in his domain; and the Satanic host, with vast experience of human nature, employs every conceivable device to retain man in his state of alienation from God, and exercises a profound influence in human affairs.

These opening verses of chapter 2. are intensely solemn. They explain much that is otherwise perplexing in human affairs. Their implications should be a matter of deep concern to each one of us for it is not merely that man finds himself where sin is present and its circumstances to be combated, though often sin is viewed in this detached way. What the apostle tells us here is that man himself is in the grip of sin; it is deeply rooted in his own nature, finding expression in "the desires of the flesh and of the mind." making him an easy prey to suggestions by the spirits of evil. Many and various are the manifestations of sin, and Satanic ingenuity provides for them all. The strategy of the devil is not always manifestly malignant; in his scheme there is a spurious religion with highsounding ideals, which, like a mirage in the desert, lead men further away from God. "For even Satan fashioneth himself into an angel of light. It is no marvel, therefore, if his ministers fashion themselves into ministers of righteousness (2 Corinthians Ii. 14-15). Thus, however man conceals his thoughts and disgnises his life, his condition "by nature" exposes him to the wrath of God.

But what of it? Why the emphasis here on the dark picture of man's: spiritual and moral ruin? Because against this dark background the mercy of God is seen in full relief. Here follows one of the most sublime passages in the New Testament. It is said that mountains are highest where the ocean is deepest. So it is here in Ephesians. From the darkest depths we ascend to the most glorious heights. Here is the passage :"But God, being rich in mercy, for His great love wherewith He

loved us, even when we were dead through our trespasses, quickened us together with Christ (by grace have ye been saved), and raised us up with Him, and made us to sit with Him in the heavenly places in Christ

Jesus: that in the ages to come He might show the erceeding riches of His grace in kindness toward us in Christ Jesus: for by grace have ye been saved through faith; and that not of yourselaes: it is the gift of

God: not of works, that no man should glory. For we are His workmanship, created in Christ Jesus for good works, which God afore prepared that 'we should walk in them."

Any attempt at exposition of this passage leaves one with a sense of utter impotence. We can but mark some of the facts set forth by the inspired apostle. Let us first notice the tremendous significance of the two words in verse .4, "but God." Against the complete spiritual and moral bankruptcy of man is placed all the wealth of divine mercy. Blessed be God His mercy was more than equal to the occasion. Operating with divine love it issued in a mighty work of power in relation to the believing sinner. He "quickened us together with Christ." "To quicken" means "to make alive." "He made us alive conjointly with Christ" (Rotherham).

This passage has a link in chapter 1. 19-28 where the resurrection and exaltation of Christ are said to be the measure of" the exceeding greatness of His (God's) power to usward who believe." There the power which raised the Head of the Church to such eminence "in the heavenlies " is stressed; here the same power is seen operating in regard to th'e members.

Chapter 1.19-28. Chapter 2.5-10.

Christ." " Us."

Raised from the dead. Quickened together with Christ.

Made to sit at God's right hand Raised up with Him.

in the heavenlies. Made to sit with Him in the

Far above all . . . heavenlies.

Head over all things to the His workmanship.

Church.

But here in chapter 2. it is not so much the "power," but the grace of God, which the apostle emphasizes. Twice he uses the grand phrase which has been as healing balm to countless millions-" By grace have ye been saved." Man cannot contribute one farthing to

his own salvation. It is "all of grace." The apostle uses phrase after phrase to stress this : it is

"by grace".

"through faith", "not of yourselves~", "the gift of God", "not of works", "His workmanship".

The phrase "and that not of yourselves" (verse 8) is best taken grammatically and contextually to refer, not to "faith," but to the whole conception of "salvation by grace through faith." Note again the repeated use of the term "in Christ Jesus," three times in verses 5-10. We have all in Him. Notice, too, the completeness of the work. The Revised Version brings out with full force the perfect tense of the Greek-~" ye have been saved." You were "quickened," "raised," "seated" ; these were events which occurred in the past. "Ye have been saved" is the abiding result. And this display of divine grace is not for this age alone. "The exceeding riches of His grace in kindness towards in Christ Jesus" will reflect God's own glory in the ages to come.

Wonderful design! Once we were "dead through our trespasses and sins," and we "walked according to the course of this world." But we have been made alive and our feet have been set on another path which God "afore prepared." "Good works" are to be our occupation in the present as they will be more perfectly in the eternal future, when "His servants shall do Him service, and they shalf see His face; and His name shall be on their foreheads " (Revelation 22.8, 4).

"Salvation by grace through faith" was the apostolic evangel. It is the divine answer to human failure. This is the great truth which was rediscovered and re-emphasized at the time of the Reformation. To-day, alas, it has disappeared from much of modern theology. There is a drift back to the old lie of inherent human goodness. "Man is not a fallen being" was the recent, unashamed utterance of a prominent Church of England bishop. Such statements are a serious portent of the drift from the teaching of the Lord and His apostles which is developing in Christendom to-day. Take away the basic Christian doctrine of man's utter spiritual and moral ruin through sin and you take with it the need for the message of "Salvation by grace through faith." And what is the alternative? The miserable substitute of human "good works"! For us the path is clear; we must "testify the gospel of the grace of God." Though men deride, our song shall be

"This is my story, to God be the glory,

I'm only a slnner saved by grace."

T. M. Hyland | Mar 1950
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