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Surveying the Text: Ephesians

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Introduction

If Galatians is the great charter of Christian liberty, and the ground of it, Ephesians is the great charter of Christian identity, and what flows from it.

The Text

“The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all” (Eph. 1:18-23).

The Classic Pauline Move

Paul loves to move from the indicative to the imperative. He loves to say that this is the truth, therefore live out the truth. The first three chapters of Ephesians contain virtually nothing “to do.” Those chapters are packed with glorious truths, but the only thing you can do with them really is believe. And that is why those chapters can be called the Pauline credenda — things to be believed. The last three chapters are filled with ethical instruction — children obey, servants honor, wives respect, husbands love, while all Christians put on the full armor of God. The last three chapters are the great Pauline agenda — things to be done.

Doctrine and Life

The first part of the book is crammed with high doctrine about great mysteries. The second half is characterized by an exceptional ethical rigor. The first thing to note is that we may not separate them. High doctrine by itself is arid theological intellectualism, and utterly worthless. If I speak with the tongues of men and of angels, but have not love . . . But if I detach a life of ethical rigor from the doctrines of these cosmic mysteries, all I will get is a life of suffocating moralism.

Mix and Match

Others attempt to keep them together, but while trying to alter (reduce) the meaning of at least one. There are those with high doctrine and low living. This is the orthodox libertine. Then there is the man with low doctrine and high living. This is the moralist. Another option is the one with low doctrine and low living. He can’t be bothered to learn or to obey. What we are after is a high sense of Christian identity in Christ, and a life of happy and high gratitude that simply spills out of that.

In Christ

In his letters, Paul uses the phrase “in Christ” (or related phrases) over 170 times. Thirty of those times are found here, in this book. This is the center of his thought. This is what ties everything together

Therefore . . .

It is therefore not enough to sing psalms; we must therefore sing psalms. It is not enough to avoid drunkenness; we must therefore avoid drunkenness. It is not enough to love your wife or respect your husband — you must therefore do so. The key word in this book is oun (Eph. 4:1). Therefore. This and the previous paragraph go together tightly. “In Christ, therefore.”

Back to Our Text

God’s purpose and plan was enter the material universe as a true man, and to do so in a way that would equip Him to be a true head over all things. It is the nature of a covenant head to represent all things over which He is the head, and to do so in such a way as that those things that are in Him fillHim. We were not placed in Christ in order to rattle around there. “And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all.”

We put on the new man, who is Christ. We put on the full armor of God (same word, enduo), and we see from the broader sweep of Scripture that Christ is every piece of that armor. He is our helmet, our salvation. He is our breastplate, our righteousness. He is our truth, our belt, and so on.

Christ is our head, which means that we are His fullness. As we put Him on, we are also filling Him up. This is a great mystery.

Husbands, this is what you are imitating. Wives, this is what you are imitating.

A Life of Imitation

If you are blind, you will have a hard time painting pictures. If you need glasses, you will perhaps become an impressionist. You will paint what you see, so make a point of seeing it correctly. But at the same time make a point of doing so with brush in hand.

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The Covenant Home 1: The Meaning of Federal Marriage

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Introduction

For various reasons, the word federal is grossly misunderstood today. But our word comes from the Latin word foedus, which means covenant. Thus a federal union, or confederated association, should be understood as one bound by covenant oaths and loyalties. As Christians who understand the importance of covenants in the Bible, we should set ourselves to understand the meaning of federal marriage. This is just another way of saying covenant marriage.

The Texts

“But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God” (1 Cor. 11:3).

“For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body” (Eph. 5:23).

The Face of Marriage Covenants

Some might want to assume that as Reformed Christians we simply have covenants on the brain, finding them everywhere in Scripture. You know, covenant peanut butter and covenant jelly. But this message is not an example of a systematic covenant theology running amok. The Bible speaks to us on this issue plainly.

The adulteress is described in Proverbs as one who forsook the companion of her youth, the covenant of her God (Prov. 2:17). The men in Malachi who complained to God about His lack of responsiveness to their prayers were told that it was because of how they treated their wives. Their wives were described as being their wives by covenant (Mai. 2:14). Marriage is described in the Bible as a covenantal institution. But much more is involved in this than just the word covenant.

The Meaning of Federal Headship

Closely related to the concept of the covenant is the idea of headship. The Bible gives us two important examples of what we might call federal headship. A covenant head is not the same thing as “a boss.”

First, consider what the Bible says about Adam. The relation that exists between us and our father Adam is a covenantal one. Because we are organically connected to him by covenant, when he sinned in the garden, we all sinned as represented in him. He sinned covenantally. “But like men [literally. like Adam] they transgressed the covenant; there they dealt treacherously with Me” (Hos. 6:7 ). And in his sin, we sinned.

We see the same thing with the second Adam. God in His mercy brought us out of sin the same way we were plunged into it. Because the sin of the first Adam condemned us, the obedience of the second Adam rescued us.

“Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. But the free gift is not like the offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many” (Rom. 5:14-15).

“And so it is written, The first man Adam became a living being/The last Adam became a life-giving spirit” (1 Cor. 15:45).

“For as in Adam all die, even so in Christ all shall be made alive” (1 Cor. 15:22 ). When we put all this together, what do we see? Both Adam and Christ are described as the representative or covenantal heads of their people. This is how our sins can be imputed to Christ, and how His righteousness can be imputed to us.

Application to Marriage

Returning to our texts, we see that the husband has a comparable relation to his wife as the one which exists between Christ and His people. This relation Paul describes as one of headship. Because marriage is a covenant union, and because the husband is the head of the wife, this means that his headship is a federal headship. He is a covenant head. We must first grasp what this does not mean. Before authority in marriage can be understood, we must get free of all our individualism. In marriage, we do not have two separated individuals, with one of them in charge. Rather, we have an organic union which is instructed not to be schizophrenic. All “macho man” foolishness is inconsistent with what is described here.

This eliminates the blame game. It means that a husband can no more blame his wife for the state of their marriage than a thief can blame his hands. As Christ assumed responsibility for things He didn’t do, so husbands should be willing to do the same for their wives. How? The place to start is in your prayers.

This sheds light on the central duty of husbands, which is to love as Christ loved the Church. For many Christians this simply means that Christ loved the Church “a lot” and that husbands should strive to do the same. But what it means is that husbands should love their wives federally, the way Christ loved the Church. We may begin to point out what this means, but there will always be far more than this.

A husband’s love should seek to be efficacious love—Christ loved the Church in a way which transformed her. He should embody an incarnational love—Christ’s love for His

Church was literally embodied in His sacrificial life. He seeks to display a responsible love—Christ took on all the sins of His people, And last, it is an instructional love— Christ washes His Church with the Word, as should husbands.

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Ephesians: The Armor of God

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Finally, Stand v. 10-13

Remember that throughout Ephesians Paul has described to us a single man which is both the corporate body of the church and the single, incarnate body of Jesus Christ. Because we are saved by being in Christ, our salvation is a matter of being a part of this one body. Now Paul gives us one final image of this body, the arming of the body to stand. We see again and again throughout Scripture the lesson that the battle we are fighting is not the battle it looks like we are fighting (2 Kings 6:17, Acts 7:55-56). And this means that our weapons for this battle are not weapons that the world recognizes (1 Cor. 10:3-6, 1 Sam. 17:43). When we have the eyes of faith, we are strengthened to stand.

Put On v. 14-17

In ancient Greek literature, when a hero was about to go on a divinely aided rampage, the scene began with a cataloging of his armor. This was known as an Aristeia. That is what Paul is doing here, but he recalibrates our minds to understand what is the armor and what are the weapons that will actually see us through this fight. The Christian is armed with truth, righteousness, the Gospel of peace, faith, salvation, and the word of God.

Praying Always v. 18-20

And once you are armed, the battlefield that you enter is the battlefield of prayer. Corny and ill-informed application of this truth over the past generation has pushed many Christians away from pursuing their prayer-life as an important battle. But to stand as a Christian is to give yourself to prayer. Prayer is how all the members of the body participate in each other’s gifts.

Peace to the Brethren v. 21-24

When we give ourselves to prayer for one another (v. 18), we will find that verses 21-22 become more and more meaningful. We are comforted by hearing from one another because we become invested in one another. The result of this will be peace to the brethren and a faithful love from God, the fulfillment of the first and second commandments.

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Ephesians: As to the Lord

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Introduction

In the second half of Ephesians, Paul fleshes out the practical implications of the half. Note that it is not as if Paul had some important theological truths to share (ch. 1-3), followed by a laundry list of unrelated points to make about practical Christian living (ch. 4-6). Chapters 4-6 are deeply connected to 1-3, as the necessary implications of the preceding chapters. We live in a certain way because of how we have been saved.

Children and Parents v. 1-4

We are saved by being brought into a Father/Son relationship. And so, in our families, the relationship between parents and their children says something about what we believe our salvation to be like.

Children – The fifth commandment instructs children to honor their parents, and Paul explains that this is the first commandment to bring with it a special promise – long life in the land. It is worth noting that Paul represents the command to “honor” with a command to “obey.”

Parents – Parents are commanded to raise their children in the training and admonition of the Lord. Be very clear about this. God’s objective for our parenting is that we raise kids steeped in the Gospel, such that they grow up to love God. There are a world of tools that are available to you in reaching this objective (education styles, parenting methods, financial principles, etc). But the tendency of the sinful heart is to replace God’s objective with your own manmade objectives.

This is why Paul warns parents about the danger of provoking their children to wrath (Col. 3:21). The Christian home shouldn’t be exasperating.

Servants and Masters v. 5-9

Similarly, our salvation is described in terms of us having a new master. This means that how we act when service is owed is another declaration of our faith in the Gospel.

Paul recasts how we think about work. We are to imagine ourselves, not working for another man, but for Jesus Christ himself (Col. 3:22-4:1). How would you handle this job if Jesus were the boss? But Paul is saying something stronger than “as if ” Jesus were the boss. He is saying that Jesus actually is the boss that we are serving. This is really the essence of what it means to have a biblical worldview in your vocation. This is a principle that we are to use whether slave or free (v. 8). And it changes not just how we serve, but how we lead.

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Ephesians: A Great Mystery

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One Body

Throughout Ephesians, Paul has been using the image of a body to describe how the church and Christ relate to one another. Now he points out another place where this happens – marriage. In a marriage, the two become one body (Gen. 2:24, 1 Cor. 6:16). This has implications for how a marriage is to work.

Wives, Submit to Your Own Husbands v. 22-24

In the marriage, a wife is called to submit to the leadership of her husband, who is her head (Col. 3:18, 1 Pet. 3:1-6). There are many ways of dodging this. You can mistake domestic achievement for submission. Or you can make it entirely theoretical, without ever actually having it happen. But Scripture is clear, a Christian marriage is one where the wife is called to submit to her husband. This isn’t a claim about an innate superiority to men (Gal. 3:28, Luk. 20:35). It’s a claim about how two become one.

Husbands, Love Your WIves v. 25-29

Paul continues to explain the implications of what it means to be one body. The head is not separate from the body. In fact, the head is utterly dependent on the body, and therefore should give himself to the body. This means that the authority of the head is on display in his self-giving love (1 Pet. 3:7, Col. 3:19).

A Great Mystery v. 30-33

Throughout the last section, Paul has begun to have trouble staying on topic. He swerves back and forth between talking about what a husband does and what Jesus has done. This is because the one-flesh union of the marriage is one of God’s favorite pictures, a teaching aid, for explaining our salvation. A marriage is a picture of the Gospel.

This is why we should not be surprised that the secular world is particularly taking aim at the institution of marriage. The two becoming one, as they do when a man and woman unite themselves, is a picture of the Gospel. It is in the submission of a woman to her husband, and in the glad assumption of responsibility of a husband for his wife, that we see what Christ has done for the church.

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