Ephesians 2:10 Faith Works

For we are his workmanship , created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

In vs. 10 of chapter 2 of Ephesians, Paul concludes the thought which he began back to chapter 1, where he expresses the content of his prayer for the church: that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who believe … The hope, riches and power of which he writes, were first demonstrated in the resurrection of Jesus Christ and then the resurrection of all those who are join with Him, by faith. It is God’s intention to display His glorious grace by raising dead men, who are bound in sin, walking according to the course of the world, to life by His grace. We become the beneficiaries of being the objects of God’s lavish love and mercy – a love which we not only receive but one that actually transforms us into the image of His Son from glory to glory. As trophies of His grace, the effect of God’s undeserved favor toward us will shine out of God’s ‘china cabinet’ for all eternity.

Paul is quick to remind us that this glory which we display is not from ourselves as a source of origin. Our salvation is a gift of God, so that no one may boast as having deserved or earned it. It is also received through faith which excludes boasting. This is stated in one of the clearest passages on how one is saved in all the Bible – Ephesians 2:8,9: For by grace are you saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. Rather than working for our own salvation, Paul continues in verse 10, for we are His workmanship. As God’s workmanship – the product of His hands – His masterpiece – we understand that we are displays of His glory, not only in the ages to come, but in this age, where we are created in Christ Jesus for good works. Jesus taught in the Sermon on the Mount that our good works are meant to be on display to the world. Read Matthew 5:14-16. The light of good works which the church reflects, displays the glory of God. The time for final exhibition is yet to come; heaven is the final showroom, but here on earth God is already showing what He can do through His church.

Lest anyone think that these works are of human origin, Paul concludes the statement confirming what he has already said about our salvation. That just as God chose us for salvation from the beginning (2 Thess 2:13) and we are elect according to grace, likewise our ensuing sanctification and conformity to the image of Christ are also the work of God and not of man. Paul writes that the works for which we were created in Christ are prepared beforehand. While it is true that this preparation came both in His giving of the law, and was fulfilled in Christ, the text is quite clear that the very particular good works that we perform as individuals have been predestined for us to do. God guarantees that these works will be done, not merely by teaching us what is good and by providing Christ as an example, but by recreating us with a new heart and the power to perform these works. Until God has done this, any virtue that any man may have of his own accord is useless – as the prophet Isaiah wrote, all our righteousnesses are like filthy rags (Is 64:6). So there is no meritorious work that anyone can do to please God prior to being recreated by God. Legalists have always tried to hang the accusation of antinomianism over sola fide (faith alone), but what they seem incapable or unwilling to understand is that, it has been the understanding of the Gospel from the time of the Reformation that: “justification is by faith alone, but not by the faith that is alone.” In other words, good works (sanctification) is the necessary product of true saving faith.

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Judges 9:22-57 A Kingdom Divided

After Abimelech had reigned over Israel three years, God sent a spirit of ill will between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech … Thus God repaid the wickedness of Abimelech, which he had done to his father by killing his seventy brothers. And all the evil of the men of Shechem God returned on their own heads, and on them came the curse of Jotham the son of Jerubbaal.

Judges 9:22-23, 56-57

Judges chapter 9 verses 22 – 57 deal with the rebellion against Abimelech. What now happens is a clear picture of division, of a divided kingdom that could never stand. In the words of Jesus Christ: “Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand” (Matthew 12:25)

The root of the rebellion was a spirit of division aroused by God between Abimelech and Shechem. Note that the “evil spirit of division” was sent by God Himself. God’s purpose was to execute judgment upon this tyrant and upon the citizens of Shechem because of their horrible sin and evil. Abimelech’s rule had been brief, lasting only for three years. No doubt, his rule had been that of a tyrant, and opposition against him was soon aroused. In direct opposition to Abimelech, the leaders of Shechem hired bandits to ambush and rob the traitors (caravans) doing business with Abimelech. By being a major city, Shechem sat on one of the major routes of trade; therefore, the merchants passing through or spending the night in the city were an easy mark for bandits. But this was not the only problem created for Abimelech.

A conspiracy was being plotted by a man named Gaal who moved into the city with his brothers. He set out to exploit the displeasure of the citizens with their renegade king by seeking their political support. God was about to apply the principle of sowing and reaping in Abimelech’s life.

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Ephesians 2:8-9 The Gift

For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.

This is perhaps the clearest description of what it means to be a Christian in the whole Bible. Whether one is saved or unsaved is determined by the application of this single verse. Historically, most of the trouble and dispute in the church over how one is saved has arisen at this point. It is because so many have never been clear on this foundation, that they are still confused about so many things. Confusion often arises when people take clear, great statements such as this and make them matters of controversy; and this verse has been used to stir up much confusion.

Let us look at what this verse clearly says. First, this verse tells us that we are Christians entirely and solely as a result of the grace of God. He is not obliged to save anyone; He is fully within His right to apply His law and have its penalty fully inflicted upon us as children of wrath. We have already seen in the previous verses, that our contribution to our regeneration is our trespasses and sins, in which we were dead – until God, by grace, makes us alive (v. 1-5). There is no indication whatsoever that salvation is God’s response to anything in us; we have no right to it nor can we merit it; we have no plea with God, His justice or His holy law. But God in His own wondrous and sovereign mercy, love and kindness has granted us the gift of salvation. Spiritually dead creatures have been made alive – how has it happened? God has done it! Salvation is of the Lord! That is what grace means. And so, we are in the words of the great hymn, “debtors to mercy alone.”

We have also seen that our salvation is an eternal display of grace (v. 7); it is so, because it is all of grace. “By grace” (the Greek preposition, gar = by) suggests the source or origin of salvation. But then it comes “through faith,” (the preposition dia = through) denotes the subjective means or instrument of its operation. Grace, which is completely objective, takes its place in the human heart, and thereby activates faith, which is the human conduit through which we are saved. It is clear from this verse that faith is not the first cause of salvation, but the grace of God in the Lord Jesus Christ is. Thank God that it is this way – God forbid that I should glory in anything but the cross of Christ! By grace, through faith eliminates any and all grounds for boasting.

Ephesians 2:7 Grace on Display

… that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.

Having considered how God has blessed us – made us alive, raised us up, and seated us with Christ in heavenly places – now, in verse 7, we come to the designed reason that God has done all of this. A part of God’s motive in salvation has already been stated in verse 4: because of the great love with which He loved us. But now we come to His actual intent and purpose. The first word of verse 7 is the Greek word hina, which suggests a conclusive statement about the designed intent is to follow. This designed purpose, revealed in verses 7-10 is two-fold, and both reasons are related. First, in verse 7 we find God’s intention to make His children the objects of endless displays of grace. This is both to our eternal benefit and for His eternal glory. The second intention is that His people would manifest His saving grace by doing good works – the ultimate object again being that these works would manifest God’s glory on earth (Mt 5:16).

The words, “He might show” translate a Greek verb suggesting to display or exhibit. In the New Testament this verb is always in the middle voice meaning “to show for oneself.” In the eternal life of His people, God purposed to place the exceeding riches of His grace on exhibition. Thus believers can be considered trophies of God’s grace, created in Christ Jesus, to display that grace now – in this life – and forever. The kindness toward us, described here, is more than the general providential goodness and mercy that God extends to all creation, but is specifically a saving kindness found in Christ Jesus. Notice how Paul lingers long and lovingly on the themes of God’s amazing goodness to those who deserve condemnation. His mercy is rich; His love is great; His kindness immeasurably gracious!

It is also important that we not fall into the error of thinking that the love, grace and kindness of God toward us are because of Christ’s work; in fact, the opposite is true – God demonstrates His prior love for us in Christ’s death (Rom 5:8). The atoning work of Christ did not need to persuade an otherwise angry Father to love His children. On the contrary, the Father loved us and did not spare His own Son to save us as a result. Let us not miss the message which Paul is emphasizing here – that the lavish kindness of God displayed in Christ toward an undeserving people is the best manner in which God fulfills His ultimate purpose to display His glory. It’s a win-win scenario – human blessing and God’s glory are in perfect accord.

Further, we see that this display of grace will be for “the ages to come.” This has been understood in one of two ways. First, it refers to the future generations between Paul’s writing until the second coming of Christ. Every generation can look back to God’s grace and mercy in saving a remnant before them – and so can have hope that God is indeed mighty to save. But then, beyond this earth, “ages to come” describes the future of believers in eternity with Christ. God’s utmost end in the salvation of His people is not fully attained until we come to this. The Gospel reveals infinite grace to us, but there is, in the realm of our experience, an aspect of grace which is reserved for eternity, which we cannot fully comprehend now – one in which the present blessings, as great as they are, are only preparative. The effect of grace in our lives will shine out of God’s display cabinet for all eternity, and you are beneficiary of it!

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Ephesians 2:5-6 You A.R.E. With Christ (Alive, Raised, Enthroned)

But God … made us alive together with Christ … and raised us up together, and made us sit together in the heavenly places Ephesians 2:4-6

We last left mankind, dead in his trespasses and sins; but despite this, God, because of His rich mercy and the great love with which he loved us, does three things: He 1) makes us alive, 2) raised us up, and 3) enthroned us with Christ. These are the spiritual counterparts of Christ’s own quickening, resurrection and ascension to the right hand of the Father. As Paul speaks of our experience with Christ, he does not mean to suggest that we experience the exact same thing that Christ did, but that our new life is made possible by Christ’s resurrection and our union with Him – the believer shares in what God has done for Christ. This is a truth almost too glorious to believe!

Each of the three principle verbs, made alive, raised and seated, are compound verbs beginning with the Greek prefix, ‘soon’ – meaning together with. These verbs are single Greek verbs meaning, “made-alive-together-with,” “raised-together-with,” and “made-to-sit-together-with.” Each of these verbs are in the aorist form, so they speak of a living reality, secured in the past. Paul does not speak of these in terms of future blessings; he affirms that though we were dead, our resurrection and exaltation with Christ are not merely potentially secured and reserved for future enjoyment, but are for our pleasure and satisfaction in the here and now. Paul’s goal in telling us this is not merely that we might know this doctrinally or theologically, but in truth and life.

On the surface it might appear that these three main verbs all describe the same experience, but in fact, just as Jesus’ quickening in the tomb, and subsequent resurrected life and ascension were three distinct actions, likewise we are not only made alive, but raised and enthroned with Him as well. We not only are quickened to life, but there follows a resurrected life. Upon being quickened, we do not continue to live in our graves bound in grave clothes, but are resurrected to a life among the living – and then beyond that a heavenly life – seated with Christ in the heavenly places.

Just as the spiritual death described in verse 1 is real and personal, so the life described herein is not some theological abstraction, but is as real a blessing, as our spiritual death was in actuality, a curse. The life given corresponds to the death described, so as the death described is spiritual, so the life is as well. So when Christ was raised from the dead, all of His people were in actuality, spiritually quickened and raised as well – we know this by faith, not by sight, but it is no less genuine an experience.

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Judges 8:22-35 The Ruler

Remember, the book of Judges is the story of the inconsistency of the Israelites and the permissive lifestyle in which they lived. Looking around at their neighbors, they were attracted to the bright lights and pleasures, and the possessions and wealth of their neighbors. Instead of living a life of holiness, righteousness, and spiritual separation, the Israelites began to compromise with their neighbors and live the very same permissive lifestyle as the unbelievers who surrounded them. They gave in to the immoral, covetous, and idolatrous ways of the Canaanites, even to the point of intermarrying with them. And once intermarriage took place, it was just a short step to serving and worshipping the false gods of the Canaanites.

This compromising, permissive lifestyle even had a significant impact upon Gideon, influencing him greatly. Despite the wonderful growth and victorious faith experienced by Gideon, he too began to demonstrate a heart that was not pure toward God, and a life that was not totally committed to Him. Tragically, as Gideon aged — from this point on until his death — he slipped more and more into the permissive, wicked lifestyle of his unbelieving neighbors. He compromised more and more until by the time of his death he became an utter disgrace to the holiness demanded by God. He had rejected the throne, but he had lived like a king: requesting wealth from the people, securing a large harem and family, acquiring the royal, purple robes worn by kings and making an ephod, a breastplate to be worn only by the priests. Gideon did not exalt himself to be king, but he lived like a king. The permissive, compromising life he lived up until his death is clearly spelled out by Scripture. Gideon had become a man who, like the world around him, had an inconsistent testimony and witness.

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Ephesians 2:4 … But God

After two weeks of meditating on our condition before coming to Christ, we now begin to consider the work of God in raising us from our desperate condition. In verse 4, Paul returns to the splendid theme which he began to develop back in chapter one – the exceeding greatness of the power of God toward us, as demonstrated in the raising of Christ from the dead. In chapter 2, recall that the Holy Spirit has purposefully delayed the main verb of this sentence, “made us alive,” until verse 5. Well the subject of this main verb is God. It is God who saves – He does for us what we could not possibly do for ourselves. By His Spirit He unites us with Christ. “But God … made us alive … raised us up together and made us sit together in the heavenly places.”

The word but is a conjugation; it links what follows to the previous sentence; it also suggests a contrast. In our text, God stands in contrast to man. While man is both dead in sin and a powerless slave, dragged along by the course of this world, God is powerful; He is able to raise us from spiritual death and cause us to live in Christ. Jesus is the resurrection and the life – His death grants us pardon so that we are forgiven, but then His life grants us liberation so that we might live for Him.

These two words, “but God,” in a sense contain the whole Gospel. They emphasize what God has done to initiate and secure the salvation of His children, because of His rich mercy and love with which He loved us. Salvation is something which comes completely from outside of one’s self. The manner in which this is done is going to be magnificently described in verses 8-10; but first Paul wants to be sure that his Gospel begins with a powerful and loving God and not with hopeless mankind.

For those familiar with the Scriptures, these two words, “but God,” are familiar. In Psalm 41:4-13 for example, David is surrounded by enemies, is betrayed by a friend, and his outlook is bleak; there appears to be no way out. But as he looks up and by faith sees God – “But you O God …” (v. 10) – his outlook changes. Likewise in Psalm 102:1-11 the Psalmist pours out his sense of despair, until a moment of illumination lifts his gaze beyond his hopeless circumstances. Above all of the chaos, He sees the Almighty and sings, “But you O Lord,” and his demeanor changes. Again in Psalm 130, the Psalmist begins overwhelmed by a sense of his own sin. If You, LORD, should mark iniquities, who could stand? As he puts his focus upon God, he finds relief and deliverance in what God has done: But there is forgiveness with You (Ps 130:3-4). This week, in addition to these Psalms read Acts 7:9-10, 13:28-30; Rom 5:8, 1 Cor 2:9-10, 10:13, Gal 3:18, and Phil 2:27 taking note of the change that “but God” brings about.

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Ephesians 2:3 Children of Wrath

… and were by nature children of wrath, just as the others. Eph 2:3

We could probably not think of two more incompatible words than children and wrath. When we think of children, words like innocence come to mind, not wrath. Yet the first three verses of Ephesians chapter 2 teach us that every human being ever born of man and woman is, by nature, characterized or marked by the wrath of God. David confirms that our condition is one of nature rather than nurture: Behold, I was brought forth in iniquity, and in sin my mother conceived me. (Ps 51:5). We come from the womb into the world as sinners. This is very different from how psychological ideas have understood “tabula rasa,” that is the concept that men are born with a “blank slate” upon which they write their experiences which then frame their personalities. On the contrary, Scripture teaches clearly that sin is the universal opponent of mankind, by nature – that is the origin of our condition from birth.

Yet there is an even greater catastrophe than this. Because of sin, there is the more serious problem of being under the wrath of God himself. Sinclair Ferguson writes: “Wrath is the settled hostility of God’s holy will towards everything that rebels against Him.” God’s wrath is not like that of man. It is not the result of a bad temper, spite, malice or revenge. Unlike the wrath of man, God’s wrath is neither arbitrary nor dependent upon mood. Some have argued that wrath is not personal, that is, it is not directed toward any specific human being, but is in general against sin. In truth, just as grace is personal, wrath too is God’s personal, righteous resolve to condemn evil in every form – it is already a present reality revealed from heaven (Rom 1:18, Jn 3:36). Further, God’s wrath is completely compatible with His love and mercy (if there is any doubt of this, read on in verses 4-6). In fact, God cannot truly love unless He is able to purely hate that which rebels against His love. And if you reject God’s love as received in Christ’s atoning sacrifice, then only wrath remains. But for those who are in Christ, the wrath of God is satisfied for every sin was laid upon Christ, who bore the wrath that we, by right, deserve. On the cross, Christ has redeemed us from the curse of the law, having become a curse for us (Gal 3:13). This is what “propitiation” means, the removal of wrath by spending it upon a substitute. God’s wrath was not disregarded, but was diverted to Christ, and willingly absorbed by Him.

Today many Christians find wrath to be offensive, and some have sought to eliminate the idea of a propitiatory sacrifice from their understanding of atonement. But as much as we might like it to be otherwise, wrath is a dominant theme of Scripture. It’s difficult to read a single page without coming up against the subject of God’s wrath, and unless wrath is personally dealt with by Christ, you remain an enemy of God, forever guilty and shamed. But, brothers and sisters, if there be any joy, it flows from Christ’s personal wrath-absorbing work on your behalf. Full atonement can it be?!?

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Judges 8: 1-21 The Pride of Ephraim

Gideon was a man who sought peace; he sought to avoid controversy among God’s people. What now happened is interesting. The tribe of Ephraim felt snubbed, insulted because Gideon had not called for their help in the initial battle against Midian. Thus, they sent a delegation to confront Gideon. They complained bitterly, and forcefully challenged his having bypassed them. Why would Ephraim complain against being involved in only “mop-up operations?” Why would this tribe launch a complaint against Gideon for not giving them a part in the initial fight, claiming that they felt snubbed and insulted? It is true that Ephraim was a large, important tribe, second only to Judah. And because of this, they were a proud people who had earlier responded when the call to arms was issued by Ehud and Barak. But note this fact: the Midianites had been oppressing the Israelites for seven long years. If the tribe of Ephraim was sincere, why had they themselves not earlier taken the lead and called all Israel to drive the Midianites out of the promised land? Scripture does not expose the true motive of the Ephraimites. Perhaps they felt they were going to be bypassed in the distribution of the plunder of Midian; or perhaps the Spirit of God led Gideon not to appeal for Ephraim’s help because of their pride. God knew that He was going to reduce the number of fighting men down to 300. And because of Ephraim’s pride and warrior-like nature, most likely the tribe would have rebelled against having its ranks reduced. Whatever the case, note the humble, soft answer of Gideon. He boosted their ego, seeking peace with the tribe of Ephraim and trying to avoid controversy. He praised them for their accomplishment in the mop-up operation and in capturing the two commanders of Midian, Oreb and Zeeb. Note that he used a parable to get the point across: he pointed out that the gleanings of Ephraim’s grapes were far better than the full grape harvest of his small city of Abiezer. Their conquest of the two commanders was a far greater achievement than the initial victory won by his small band of 300 soldiers. Gideon’s humble, soft answer avoided controversy and secured peace between him and the tribe of Ephraim. Their resentment against him subsided; they were no longer angry or upset.

We are to seek peace with all men, seek to avoid controversy among people, especially among God’s people. The spirit of peace is to be cultivated among believers. And peace is to be maintained as much as is possible. When differences, divisions, and strife arise, we are to do all we can to make peace.

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Ephesians 2:1-3 Dead Men Walking

And you He made alive, who were dead in trespasses and sins, in which you once walked … Ephesians 2:1-2

Having encouraged the Ephesian Christians by emphasizing the exceeding greatness of the power of God toward them, Paul then shows the church how this great power, which was exemplified in the resurrection of Jesus from the dead, is working among them by the mighty change that God has effected in them via the new birth. All men outside of Christ are dead in trespasses and sins. Dead (nekros in Greek) has no other meaning than to be devoid of life – a corpse. Yet Paul describes these dead men as walking in sin, following after their own selfish lusts and desires. If they are dead, how is it that they walk? Are they zombies? Well not exactly, but dead does indeed mean dead, so how dead were we? Spiritually, all people apart from Christ are dead. Scripture tells us that the dead man’s understanding is darkened (Eph 4:18); a veil lies over his heart (2 Cor 3:15) so he cannot discern spiritual things (1 Cor 2:14); he lives a world of false ideologies (2 Thess 2:9-11), that is under the sway of the wicked one (1 Jn 5:19), where the truth of God is ridiculed (2 Pet 3:4), and he believes the philosophers of this world in their denial of Scripture (1 Cor 1:18). Ironically, such dead men are proud (Rom 1:18); they glory in their human intellect (Ro 1:22), but God’s assessment of him is that his foolish heart is hardened (1 Cor 3:18-20), and desperately wicked and deceitful above all things (Jer 17:9). He loves darkness (Jn 3:19), delights in his sin (Is 22:13) and the sin of others (Ro 1:32), and boasts in iniquity (Ja 4:16). Devoid of life, the man who is apart from Christ, hates God (Ro 1:30) and hates Christ (Jn 7:7) – he is God’s enemy (Ps 7:11) – a child of wrath (Eph 2:3).

In light of all this, can anyone say that believing the Gospel is so easy that anyone who decides to, while still dead, may do so? How is it that the beating of man’s natural heart is God knocking, so that all he must do is open the door of his heart of his own accord? How is this supposed to happen apart from a resurrection? Is it his darkened mind, desperately wicked heart, or wicked self-will that makes the decision to open his heart to Christ? You see the absurdity in this kind of ideology! There is but one answer: What is needed for a soul to come to Christ is the exceeding greatness of the power of God, as displayed in the resurrection of Jesus Christ from the grave. Without such power, human beings are utterly helpless. This is what it means to be saved by grace (Eph 2:5).

If today you have an interest in the things of God; if you understand the Word of God; if there is a desire to know and love Christ – it is by the grace of God (and that alone) that is at work in you. The sequence of thought continuing from chapter 1 is clear: Jesus Christ was dead, but God raised and exalted Him, and you also were dead, but God raised and exalted you. Praise God for His matchless grace – for even when we were among the walking dead, He quickened us to life with Christ!

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