Truth Magazine

By Barney Keith

One of the most profound sections of the New Testament is Paul’s short letter to the Ephesians. No book surpasses it in setting forth the marvelous grace of God toward a recreant race of rebels and in focusing attention on Christ and his church in God’s plan for man. Ephesians peels forth the majestic sound of the song of human redemption. Found in this book is the very essence of the story of man’s rescue from his sins, along with the divine purpose back of it all. It is always good for the student of the Bible to have an appreciation of the message of a book as a whole. The intent of this article is to take an overall view of Ephesians with the hope that it will serve to deepen our reverence for him who brought it all to pass “in the Beloved” (1:6).

No effort is here made to deal with the various critical issues relative to the linguistic and stylistic arguments some men make against Paul’s authorship of this book. The letter purports to have been written by that apostle (1:1; 3:1), and there is sufficient attestation to the truth of that claim, both externally and internally. Nor do we take time to examine arguments over whether the phrase “in Ephesus” belongs in verse 1. From the earliest times the epistle has been associated with the Ephesian church. Our concern is exclusively with the content, the teaching found in the book. What did the Ephesians learn from the letter? What do we learn?

What God Had Purposed And Why

Paul begins this magnificent message by reaching back into the vastness of eternity to locate the origin of the scheme of redemption (1:4; see also 3:11). It was God’s predestinated plan to save sinners (1:3,5,6) “according to the good pleasure of his will, to the praise of the glory of his grace.” The great need of sinners is shown by turning the searchlight on the devastating effect sin had once had in the lives of these now-redeemed saints. They had been “dead” in their trespasses and sins, totally without hope (2:1-3,12). Theirs had been a self-chosen depravity, but Paul magnifies the gracious love and kindness God had manifested in saving them in his Son (2:4-10). It was not because they had deserved consideration from an offended Creator, but because he was merciful despite their rebellion against him. Hence, those who had once been “far off” were now “made near,” being part of that blood-washed body of the redeemed (2:12-22).

How the Ephesians Had Learned God’s Plan

All of this good new had been communicated to the Ephesians by revelation from God (3:1-7). It had not been intuitively grasped by them. They had not experienced some mystical vibrations from unknown cosmic forces. Men have never learned God’s will except by revelation. What God had planned from eternity had finally been openly set forth by Spirit-guided “holy apostles and prophets” (3:5). Paul himself had a part in making saving truth known to them (Acts 19 and 20). That truth had been understandable, and the letter he was writing to them could be understood, according to Paul, “when you read” (3:4). The Ephesians were told that it had been God’s “eternal purpose” that Christ’s church be established, being a demonstration of divine wisdom (3:10,11). When men denigrate the essentiality of the church in God’s plan of salvation, they reveal a woeful ignorance of what the church of our Lord is.

How Their Lives Were To Be Affected

Those who had now become part of the one body of Christ were charged to give diligence in their commitment to Christ by striving to “keep the unity of the Spirit in the bond of peace” (4:1-6). This would be accomplished by the proper functioning of every part of the body (4:12-17). They had not entered this relationship in the church to become idle or without responsibility to work. Rather they had been called into a fellowship that required its members to share in the work of the Lord and to “grow up,” to become mature and worthwhile parts of the body (4:12-16).

The apostle clearly shows the Ephesian Christians that since they had been saved by God’s grace, a sinful lifestyle was completely incongruous with their new life in Christ (4:17-5:14). They had put off the evils of their former state and were not to put on the qualities which would show resemblance to their Lord. This newness of life demanded proper attitudes of heart, the right kind of speech, and conduct that was morally upright. All things were to be what was befitting a servant of Christ. A failure to abandon one’s sinful behavior would have demonstrated a lack of understanding of the meaning of repentance.

How Extensive Christ’s Rule Was To Be

Ephesians reminded the brethren in an emphatic way that the rule of Christ was to be all-inclusive, all-pervasive in their lives. His reign was to reach into every facet of their family relationships, their business affairs, their social activities, and their church relationships. (Chapters 5 and 6 deal with such.) Everything was affected by their being “in Christ” – a phrase used repeatedly in this book. Wherever they might be, and whatever they might be doing, they were to be seeking “what is well-pleasing unto the Lord” (5:10), and to be shunning “the unfruitful works of darkness” (5:11). Every action was to be as “unto Christ” (6:5,7). Every Christian’s life was to be centered in being “a servant of Christ” (6:7). The religion of Jesus was meant for all of life. It was never intended to be simply a book of suggestions about orderly behavior in public worship on one day of the week.

How Opposition Could Be Overcome

Added to all of this was God’s assurance that, as soldiers of Christ, they would be invincible when clad in the armor Paul described (6:11-18). The writer made no effort to lead those early disciples to think there would be no battles to be fought. Their following the Lord would not be without opposition from Satan. They were clearly warned of the “fiery darts of the evil one” (6:16) and of the “evil day” facing them along the way (6:13). Yet by having on the whole armor of God, and by wielding the sword of the Spirit, they would be able to wage war against anything standing opposed to the name of Christ. There is a note of triumph in Paul’s words. There is great encouragement from knowing that there will be ultimate victory over the evil one – a sure and certain conquest of every enemy.

What This Can Mean To Us

Studying the book of Ephesians must surely prompt any Christian to a deeper reverence for, and more profound adoration of, our God and Father who graciously brought all of this to pass “in the Beloved” (1:6). It should generate in our hearts a more fervent love for him who “loved us and gave himself” for us (5:25). The exhortation and encouragement needed for being “strong in the Lord and in the power of his might” (6:10) are found in this great book. Surely in all ages to come the Ephesian letter will continue to minister grace to “all those who love our Lord Jesus Christ with love incorruptible” (6:24 NASV).

An Observation

Just what happened to the church at Ephesus no one knows. We do know that obviously it ceased to exist with the passing of time. They had received warnings more than once of imminent threats from false teachers (Acts 20:29,30; Rev. 2:5). All Christians should realize that present faithfulness does not guarantee future fellowship with Christ. A continuum of soundness in apostolic faith and practice ought to be observable in a congregation’s history. Succeeding generations should be found holding and practicing the same truth as their forebears. As we know, such is not always the case.

Each generation has its own responsibility to adhere to the truth. The only way one can avoid apostasy is to “learn Christ” correctly (4:20), and then strive to “grow up in all things into him who is the head – Christ” (4:15). It is commitment to him and his truth that will enable us to walk worthily. Let us not allow the lessons learned from Ephesians to be considered irrelevant or unimportant in our lives.

One of the grandest sentences in this book contains what ought to be the lifelong desire of the faithful Christian: “To him be the glory in the church and in Christ Jesus to all generations forever and ever” (3:21)!

Guardian of Truth XXXIV: 17, pp. 515-516
September 6, 1990

By Lester A. Doyle, Jr.

The Broken Wall

Before we partake of the Lord’s Supper this morning, let us refresh our minds as to the conditions we were in before our Lord was crucified. Ephesians 2:12 says that (1) we, as Gentiles, did not belong to the commonwealth of Israel; (2) we were strangers to the covenants of promise; (3) we were without hope for eternal rest; (4) we were without God.

But now, by the body and blood of our Lord given on the cross, that wall of partition between Jew and Gentile has been torn down. Now we have that hope and that promise. That’s why each first day of the week we meet around his table as a memorial to him until he comes.

Guardian of Truth XXXIV: 16m o, 500
August 16, 1990

By Daniel H. King

When John the Baptist was approached by those who inquired as to his place in God’s plan, the great prophet immediately corrected any wrong impression they might have had: “He confessed, and denied not; but confessed, I am not the Christ” (Jn. 1:20). When they pressed him further with whether he might be Elijah the prophet, he rejoined: “I am not” (v. 21). Truly John was a great man. His place in God’s scheme for human redemption was a secondary one and he was able to accept it. The place of Jesus was primary: “He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose” (v. 27). In God’s selection of John, it may be said without any question that he picked the right man for the job!

How often has human pride gotten in the way of humble service in the Kingdom of the Lord! Sometimes it is best for us to take the second seat, or even to sit on the back row. Yet it is the inclination of sinful pride and ambition to put ourselves out before others. The Lord advised: “Go and sit down in the lowest place; that when he that hath bidden thee cometh, he may say to thee, Friend, go up higher” (Lk. 14:10). John was such a man as this.

In several respects, it would be helpful if we were to learn this valuable lesson. This is not to suggest that we ought not try to improve ourselves or increase our skills and abilities. But Jesus said of John, “There hath not arisen a greater than John the Baptist” (Matt. 11:11). The fine human quality of knowing one’s limitations and working within those strictures is a trait sometimes hard to find among men. Let me suggest several areas wherein they should be considered by us today.

I Am Not A Preacher

God did not intend that everyone be a preacher, at least in the sense of addressing the congregation as a public speaker. We all must spread the Word of God (Acts 8:4), but this does not always entail a public proclamation. Some do not possess the ability to communicate ideas in this way. Others may have some disability which makes it impossible. Still others have no desire to do this particular work. We must not give the impression that there is something spiritually or morally wrong with persons who do not take up this vocation. The Lord gave unique talents to every one of us. Each should use his own abilities in such a way as to glorify God: “if any man minister, let him do it as of the ability which God giveth” (1 Pet. 4:11).

Occasionally we meet someone who feels a deep need to preach publicly, but who does not recognize that it wells up from within as a result of pride. They seem not to have the ability for one reason or another. Perhaps they possess traits of personality which cause brethren not to want to hear them. Or, their manner of speaking does not elicit interest in their hearers, even after a sufficient period of time for normal development. We need to have the good sense to know when we are not accomplishing our mission in the pulpit. If we cannot present lessons that are instructive and interesting, we need to examine the motives for which we continue to do this work. If we do not present interesting lessons for reasons of laziness or lack of skill, then we need to get to work and sharpen our skills and spend more time in preparation for preaching. On the other hand, for a few there must finally come the realization that we are not cut out for this work. We must say to ourselves, “I am not a preacher.”

I Am Not An Elder

The Lord has given very specific qualifications for the eldership. They are contained in Paul’s epistles to Timothy and Titus (1 Tim. 3:1ff; Tit. 1:5ff). It is plain that God did not intend that anyone serve as an elder who is not fully qualified to do so. For most unqualified people, these Scriptures are sufficient discouragement for them. They do not aspire to that for which they are not qualified. It must be remembered though, that the eldership is a position of leadership. One cannot lead the church unless he serves in this capacity: “Obey them that have the rule over you and submit to them” (Heb. 13:17). Unfortunately, in every age there are those who must have pre-eminence among the brethren, as did Diotrephes (3 Jn. 9). The quickest and easiest route to preeminence for these folks is through the eldership. They will have the office no matter what. It is a matter of power. Very often they feel that unless their personal views are followed the church will go to the Devil. Seldom can they recognize their own pride for what it is. When such men come by the office by whatever means they can contrive, often ignoring all the qualifications, it is almost impossible to unseat them from their throne (and that is what it becomes). If men of this ilk would save their souls from Hell, they had better give up the office and repent, for God gives his grace only to the humble (1 Pet. 5:5,6). They must be man enough and Christian enough to say, “I am not an elder.”

I Am Not A Bible Teacher

“Be not many of you teachers, my brethren, knowing that we shall receive heavier judgment” (Jas. 3: 1). James refers in this text to those who wanted to show how smart they were by teaching the church in a public way. Later in the chapter he attempts to channel their energies into other good but less harmful things: “Who is wise and understanding among you? Let him show by his good life his works in meekness of wisdom” (v. 13).

While God requires that we all eventually grow to the point where we can be teachers (Heb. 5:12-14), he does not want us all to teach publicly. Of course, women are not allowed to do so, since they are not permitted to speak in the public assemblies (I Cor. 14:33b-36). And, they are not to be placed where they will “teach and exert authority over” men (1 Tim. 2:11-12).

There are men who should not teach either. Men who do not possess the talents or will not develop the skills necessary to be an “apt teacher” (1 Tim. 3:2) in no case should be encouraged to take on the task. Those who are opinionated or quarrelsome need to stay out of teaching. Men who do not love the brethren should never be asked to teach. And, men who are ignorant and unlearned or do not love the truth, should not be positioned where they may lead those who are weak into error. If they cannot say, “I am not a teacher,” then we must say it for them!

Conclusion

Here are several cases which show the greatness of John the Baptist. He was not the Christ and he could never be the Christ. He was the one sent to prepare the way for the Christ (Matt. 3:3). But for him to please God and go to heaven, it was not necessary for him to be Christ. In fact, if he had pretended to be Messiah he would have displeased God and missed heaven! Let us today recognize our circumstantial and God-imposed limitations and work within those limits so as to please the Lord and reach heaven. We need to “be all that we can be” and not frustrate ourselves and the brethren by attempting to be what we were never intended to be.

Guardian of Truth XXXIV: 16, pp. 499-500
August 16, 1990

By Harold Hancock

A sect exists because of a distinctive philosophy, doc trine, or worship practice. It promotes allegiance to the party and the tenets of the faction. It is “division . . . in contrast to the uniting power of truth” (W.E. Vine, Expository Dictionary of New Testament Words).

Pharisees and Sadducees are two sects spoken of in the Scriptures (Acts 15:5; 5:17). The Pharisees taught people to adhere stringently to their interpretations of the Law of Moses. The Sadducees said there is no resurrection, neither angel, nor spirit: but the Pharisees confessed both (Acts 23:8). Pharisees and Sadducees were segments and perversions of the Jewish religion.

The church was called a sect and was spoken against by its enemies and by some who misunderstood the nature and purpose of the church (Acts 24:5,14; 28:22). Tertullus was referring to the church when he said Paul was a “ringleader of the sect of the Nazarenes” (Acts 24:5). But the church is not a sect. It is not a faction of the Jews nor anything else. It is all the saved, Jew and Gentile (Acts 2:47; Rom. 1:16). It is not heresy built on one or two peculiar points of dogma. It is the body of Christ and upholds all truth (Eph. 1:22,23; 1 Tim. 3:15). Paul never admitted the church to be a sect. He answered, “But this I confess unto thee, that after the way which they call heresy (a sect, hh), so worship I the God of my fathers” (Acts 24:14).

Calling the church a sect did not make the church a sect. Neither were early preachers required to cease to preach “Jesus of Nazareth ” nor to refuse converts from the region of Galilee near Nazareth because some people alluded to the church as the “sect of the Nazarenes” (Acts 2:22; 3:6; 4:10; 6:14; 10:38; 22:8; 26:9). People’s distorted views and misconceptions of the church did not doom it to defeat or prevent it from growing. The church grew as the word of God increased (Acts 6:7). Truth will overpower the “prejudices” of honest people!

Denominations are religious sects (Webster’s New World Dictionary). Each denomination claims to be a part of Christendom and is separated from all other denominations by distinctive doctrines and names. Some think of the church of Christ as a denomination. It is not. The church opposes division and seeks to unite all in truth as the body of Christ. It is not a faction of the saved; it is the saved (Acts 2:47). It seeks no distinctive name but may be described by any scriptural appellation – church of Christ (Rom. 16:16), church of God (1 Cor. 1:2), church of the Lord (Acts 20:28, ASV), or church of the firstborn (Heb. 12:23). These are not proper names but phrases that tell whom the church belongs to and who make up the church.

I am sorry some today still perceive the church as a denomination or sect. Their delusion does not make the church a denomination. I do not believe preachers must cease to preach and talk about the “church of Christ” or that churches of Christ must remove their signs from in front of their buildings because some regard them as the “denomination of the Church of Christ.” These people will likely think “denomination!” no matter what phrase we use to describe the church and no matter what sign appears in front of our buildings. They will think “denomination!” until they learn the truth about the nature and purpose of the church.

Obey the truth and be added to the Lord’s church (Acts 2:47); do not join a denomination. Take every opportunity to instruct people about Jesus and his church. Truth is the greatest weapon we have to fight false ideas (2 Cor. 10:4).

Teaching the truth is the way we dispel error.

Guardian of Truth XXXIV: 16, p. 491
August 16, 1990