Untitled Sermon (3)

What Now? Prayer, Faith and Future

Before we enter the explanation and application of the follwing passages let us uncover the situation before this verses.

3:16–17a. The first part of Paul’s request is that God, out of (kata, lit., “according to the standard of”) His glorious riches (cf. 1:7, 18; 2:4, 7; 3:8) might strengthen (krataiōthēnai, “be strong to overcome resistance,” cf. kratous in 1:19 and kratei in 6:10) believers with power (dynamis, dynamic living power; cf. 3:20) through the Holy Spirit in their inner being[s] (lit., “in the inner man,” i.e., believers’ innermost beings). The result of this is that through faith Christ may dwell in believers’ hearts, that is, their whole personalities. “Dwell” (katoikēsai) refers not to the beginning of Christ’s indwelling at the moment of salvation. Instead it denotes the desire that Christ may, literally, “be at home in,” that is, at the very center of or deeply rooted in, believers’ lives. They are to let Christ become the dominating factor in their attitudes and conduct.

Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 631.

The content of this comprehension is to know experientially the love of Christ that supersedes all knowledge (cf. Phil. 4:7). The more a Christian knows about Christ, the more amazed he is at Christ’s love for him. The final purpose is that you may be filled to the measure of all the fullness of God. The KJV and RSV translations, “that you may be filled with all the fullness of God,” wrongly imply that the whole fullness of God can be contained in a believer’s life. But this ignores the Greek preposition eis which denotes a goal; this is translated accurately in the NIV: “to the measure.” The fullness of the Godhead is only in Christ, and only through Him is a believer made complete (Col. 2:9–10). Though in Christ this divine fullness is ideally a believer’s already, Paul prayed that it might be experientially realized in each one (cf. Eph. 4:13). Experiencing God’s moral excellence and perfection causes Jewish and Gentile believers to love each other. Positionally they are one in Christ; experientially they are to love each other as one in Him. 3. the ascription of praise (3:20–21)

Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 631–632.

3:20–21. Paul closed this prayer with a doxology. He praised God who is able to do far more than one could ask or imagine, according to the standard of His power (dynamin; cf. v. 16; 1:19) that is at work (energoumenēn; cf. 1:19) within us. No human or angel (cf. 3:10) would ever think that Jews and Gentiles could function together in one body. But with God’s power of love in each believer’s life, Paul was confident that Jewish and Gentile believers can function and love one another. This is astounding and though it is not naturally possible, God is able to accomplish it. Paul therefore ascribed to God glory which is to be manifest in the church, where the miracle of love will occur, and in Christ Jesus, who made the union of Jewish and Gentile believers possible. Praise to Him for this accomplishment is to continue throughout eternity (cf. Rom. 11:36; 2 Tim. 4:18). This doxology serves as a fitting conclusion not only to this prayer but also to this book’s first three chapters.

Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 632.

Therefore, the basis of the imperial cult was the regarding of the emperor as the core of the empire’s foundation, development, and continued success.

Cynthia Long Westfall, “Roman Religions and the Imperial Cult,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

Ultimately, the imperial cult was more than simply patriotism and lip service, as it is sometimes described. It was far more demanding than this, as imperial ideology and theology was a dominant worldview, which required a necessary expression of allegiance, honor, and gratitude to the patron of the Roman Empire for benefits received.

Cynthia Long Westfall, “Roman Religions and the Imperial Cult,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

As a consequence of Paul’s conversion of Gentiles, the spread of Christianity was on a direct collision course with the imperial policy. Christians were accused of atheism because they rejected the worship of the local gods that were supposed to be the source of health and welfare for the Roman Empire; they were also accused of hatred of humanity because they refused to participate in city life that was defined by Roman religion. Christianity became a direct threat to the empire because of the success of the Gentile mission. In the eyes of Roman officials and the public, Christians were causing a decline of religion, including an increasing neglect of religious responsibility, a challenge to the empire’s unity, and a violation of Roman traditional morality.

Cynthia Long Westfall, “Roman Religions and the Imperial Cult,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).