Exploring Ephesians #5 - But Now in Christ

Text: Eph. 2.11-21

Thesis: To encourage people to remember what Christ did in order that they may be saved.

Introduction:

(1)    “The contrast between the old life and the new now turns from moral (vv. 1-10) to ethnic categories (vv. 11-22)” (Muddiman 115).

(2)    Paul calls upon the Gentile Christians to ‘remember,’ which was “not to provoke sorrow, grief, or self-hatred, but to help them appreciate all the more the greatness of God’s grace, mercy, and love” (Arnold 315).

(3)    What were they to remember?

Discussion:

I.                   First, they are to remember who they were (vv. 11-12).

A.    They were Gentiles and thus called ‘Uncircumcision,’ which to “the Jews … was a mark of terrible shame, to be regarded with contempt” (Boles 229).

B.     As a result of their being Gentiles, they were:

1.      ‘Without Christ’ – “they … had no messianic hope of a Savior and Deliverer” (MacArthur 71) and were “separate from Christ personally” (Hoehner 355)

2.      ‘Aliens from the commonwealth of Israel’ – they “were deprived by the fact of their birth of full participation in the national life of the people of Israel, and thus excluded from all their privileges” (Mitton 103)

3.      ‘Strangers from the covenants of promise’ – this is “because they were covenants that God made with the nation Israel that contained promises fro that nation” (Hoehner 359)

4.      ‘Having no hope’ – “Because the Gentiles did not have Israel’s privilege of God’s revelation, they had nothing to look forward to” (Hoehner 360)

5.      ‘Without God’ – this “signifies that they had no relationship with the true God, the God of Israel” (O’Brien 190)

II.                Second, they are to remember what Christ did (vv. 13-18).

A.    In verse 13, Paul reminds them that ‘in Christ’ “a dramatic change has occurred” (O’Brien 190).

1.      ‘Far off’ is “a common Jewish term used in rabbinical writings to describe Gentiles, those who were far away from the true God” (MacArthur 75).

2.      “The same blood that removes the stain of sin also removes the stigma of separation” (Boles 231).

B.     Christ and no other "has solved the problem of our relationships with God and man" (Barclay 120).

1.      “In the Greek ‘he himself’ is powerfully emphatic, and the emphasis is meant to go to our hearts” (Hughes 91).

2.      He has brought about ‘peace’ (Gr. eirene), which is “not merely the cessation of hostility; it is a comprehensive term for salvation and life with God” (Snodgrass 130).

a.       “Not only has he reconciled his people to God through his death but he has reconciled them to each other” (Bruce 295).

b.      Indeed, He is the Prince of Peace (Isa. 9:6).

C.     How did He bring about this peace?

1.      He broke ‘down the middle wall of separation.’

a.       The “Gentiles were not allowed access to the inner courts or the temple. A four and a half foot barrier surrounding the inner courts served as a dividing wall” (Arnold 317).

b.      However, this physical wall was “simply the outward expression of the Mosaic commandments” (O’Brien 195).

c.       Further, “the Jews often regarded the Law as a wall which separated them from the Gentiles and protected them from the Gentile impurities” (Best 255).

2.      He ‘abolished … the entimity.’

a.       ‘Abolished’ – to “make ineffective, or powerless, nullify” (BAGD).

b.      Many argue that Christ “abolished the Jewish ceremonial law” (Hughes 92) and “the condemnation of the moral law” (Stott).

c.       However, the best understanding here seems to be that the Old Law now “ceases to stand as an immediate authority for God’s people” (Moo 367).

3.      The purpose of His doing this was so that He might ‘reconcile’                         (Gr. apokatalassein) Jews and Gentiles into one body, i.e., the church.

a.       In the church, there would no longer be Jews and Gentiles, but a ‘new’ man.

b.      In the church, there would be peace (cf. Isa. 57:19) for all.

c.       In the church, there would be ‘access’ (Gr. prosagoge) for all.

III.             Third, they are to remember who they are (vv. 19-21).

A.    Once, they were ‘strangers and foreigners,’ which suggest that they were “members of an out-group who were formerly segregated from a compact in-group”           (Barth 1:269).

B.     Now, they are ‘fellow citizens.’

C.     Also, they are ‘members of the household of God.’

1.      This house’s foundation is ‘the apostles and prophets.’

a.       “Apostles and prophets head the list of leaders in the church set out in Ephesians 4:11 (cf. 1Cor 12:28-30)” (EBC).

b.      Some interpret this as the OT & the NT.

c.       Regardless, the church’s foundation is the teachings of God.

2.      This house’s cornerstone is ‘Jesus Christ Himself.’

a.       “The foundation and position of all the other stones in the superstructure were determined by him” (O’Brien 217).

b.      Cf. Isa. 28:16 – ‘a precious cornerstone for a sure foundation’

3.      This house is ‘being fitted together’ and is growing into a ‘holy temple;’ thus, it is a work in progress.

4.      However, God dwells in this temple now through the Spirit.

Conclusion:

-          “Their privileged position as members of God’s new community should encourage an attitude of profound thankfulness to God and a willingness on their part to accept the entailments of their new creation in Christ” (O’Brien 221).