F ollowing Jesus is not a self-serving enterprise, but one of selfless service. And He came and raised her up, holding her hand; and the fever left her, and she served them. Mark 1:31 Jesus has just called disciples to follow. How should they? This pericope provides the first answer. Mark 1:21–45 is a fast-paced description of the spreading of Jesus’ fame. It is set in and around Capernaum, in the space of two twenty-four hour periods (1:32, 35), and contains all the aspects of Jesus’ Galilean ministry: teaching, exorcism, healing, and preaching. The pericope is carefully structured. A    Exorcism (demon  goes  out, 1:26); un clean ; imposition of silence; scribes (1:21–27) B    Jesus’ fame spreads to  all  the region of Galilee (1:28) C    Private: in a house,  Simon ’s mother-in-law is cured, after the intervention of the four (1:29–31) D    Public:  all  the city; healing/exorcism and imposition of silence (1:32–34) C’   Private: in a deserted place, Jesus is found, and  Simon  and those with him intervene (1:35–38) B’   Jesus goes to  all  of Galilee (1:39) A’   Healing (leprosy  goes  away, 1:42);  clean / clean sing; imposition of silence; priests (1:40–45) The center of the section has the key statement that everyone was clamoring for Jesus’ presence. The crowds were seeking their own liberation from disease; entire regions and whole cities were coming to Jesus, the miracle worker par excellence (note the repetition of all). The disciples, too, were caught up in the shallow excitement of Jesus’ miracles. Twice they intervene, seeking to have their needs met: telling Jesus about the plight of a family member, (1:29–31), and executing their own plans for Jesus to meet the needs of the crowds (1:35–38). Uncomprehending, both crowds and disciples are following Jesus, for the wrong reasons, for the tangible goods and betterments of life that he might dole out. That, Mark is asserting, is not what discipleship is all about. The kingdom of God is not merely about providing mankind utilitarian improvements to make existence easy and comfortable. In these accounts of Jesus’ increasing popularity, only Simon’s mother-in-law, is said to serve Jesus (1:31)—an act of self-giving. Nobody in that idolizing crowd is mentioned as giving to Jesus, not even the disciples. Everyone is out to get, except for this anonymous woman. But here was one who was willing to give, because she herself had been given. It is significant that there are only two instances of serve with humans as subjects in Mark’s Gospel: in 1:31 and 15:41, and both times the subjects are women. Mark is pointing an appreciative finger at the example of this woman who does the male disciples one better! She was already doing what Jesus himself would later model for his disciples: the Son of man did not come to be served, but to serve (10:45). The narrator is implying that this was a true disciple, serving after the fashion of her Lord. This journey of discipleship does not necessarily guarantee earthly returns in terms of tangible goods, relief from affliction, or freedom from pain. At best, such an attitude is naïve; at worst, mercenary. The journey of discipleship into which the disciple enters by divine call is not primarily intended to make one feel good, comfortable, or happy, at least not in this life. On the contrary, Jesus’ mission, one that his disciples follow after, is a magnificent and noble undertaking, that must be entered into with the primary attitude of selfless service—to give, and not to get. That’s our call.

The life-journey of discipleship, the beginning of the establishment of God’s kingdom, involves suffering. And passing by the Sea of Galilee, He saw Simon and Andrew,the brother of Simon, casting a net in the sea; for they were fishermen.And He said to them, “Come after me, and I will make you become fishers of people.”And immediately they left the nets and followed Him. Mark 1:16–18 Quite an interesting beginning for a Gospel: Mark jumps right into the middle of it all—Jesus just appears on the scene, as if from nowhere. And Mark flashes some fighting words. His title for Jesus, “Son of God” (Mark 1:1), is quite a polemic term, alluding to Julius Caesar (the “divine”), and his son, Octavian (“son of the divine”). Moreover, “son of god” was often used of other Roman emperors, including Nero. And “gospel” was frequently associated with the birth, political ascent, and military successes of these rulers. So Mark is not only putting Jesus in the same category, but making him a rival to all other claimants to divine sonship. Here was Jesus, the One worth following, far greater than any of the Roman imperators. And we are to follow him on “the way of the Lord” (1:3), on the journey of discipleship. “Get ready to follow,” Mark announces. The rest of his Gospel will proceed to explain how. But there are some dark notes struck in this very first pericope of Mark’s good news. The ruggedness of John the Baptizer’s clothing and the sparseness of his diet (1:6), suggest an “other-worldliness.” This right after John is called to proclaim the good news (1:2–3): it’s all very ominous and foreboding. Notice also what happens immediately after Jesus’ call (1:9–11): he is driven into a bleak wilderness to suffer the temptations of Satan—for 40 days! Ominous and foreboding, indeed! That’s not all. John is said to be “given over/betrayed” (1:14)—he gets killed. The Greek word translated “given over/betrayed” is also often used of Jesus in this Gospel (3:19; 9:31; 10:33; etc.). He, too, gets killed. Did you catch the patterning? John is called by a divine voice, the Spirit, through the prophet Isaiah (1:2–3). Jesus is called by a divine voice, the Father speaking from the heavens (1:11). Disciples are called by a divine voice, the Son inviting the pair of brothers (1:16–20). John is commissioned to preach repentance (1:2). Jesus is commissioned and preaches repentance (1:14–15). Disciples will preach repentance (3:14; 6:12). The cost to John? Wilderness existence (1:3–4), and, finally, “given over/betrayed” (1:14)—killed by Herod. The cost to Jesus? Wilderness ministry and temptation (1:9–13), and, finally, “given over/betrayed.” The cost to the disciples? It doesn’t take a rocket scientist, does it, to figure out what awaits the Christ-follower? In fact 13:9, 11, 12 have Jesus predicting that his followers, too, will be “given over/betrayed.” Nope, this journey of discipleship is clearly not going to be an easy trip. Sacrifice and suffering are to be anticipated. This “Trip of Discipleship” demands much of the one following Jesus. It is clearly not a rosy picture of discipleship that is being painted, if what happened to John, and what will happen to Jesus, is any indication. Mark leaves readers hanging with a poignant question: “Will you follow, knowing what might happen as a consequence?”

Here we are explicitly told what the walk of believers entails: the walk “in love,” the imitation of God and of Christ, who loved with a love beyond compare. Having Jesus Christ as both the ground and model of love (Eph 5:2), such self-sacrificial love is to be the mark of believers, the “beloved” children of God (5:1). Ephesians 5:1-20 Imitation of God and Christ’s selfless love (divine love). After this grand model of love has been introduced, Paul turns to contrast the behavior of believers and unbelievers (5:3–20). The illegitimate and illicit love of the world is the point of difference, as well as the self-indulgence of unbelievers (“greed,” 5:3). With “immorality” heading the list, it appears that the rest of the vices are colored by this sense of sexual misconduct. Such attitudes and actions are entirely antithetical to God and to the imitation of God/Christ who loved with a perfect love. Therefore, these vices are not even to be named among Christians (5:3). In all likelihood, the kinds of speech indicated in 5:4 are also related to “immorality” that head the vice list in 5:3: thus, immoral utterances. Abstaining from these kinds of immoral speech, believers are to engage in thanksgiving. Unlike self-satisfying unbelievers, believers are conscious of the self-giving of God, his goodness and generosity in Christ. So, rather than engage in obscenities and vulgarities, they express thanks to their Creator and Redeemer, the ultimate source of all their blessings. Because Paul is dealing with the character and lifestyle of unbelievers (as opposed to that of the “saints,” 5:3), 5:5 is a reaffirmation that these unbelievers have no inheritance (i.e., rewards) in the kingdom of Christ and God, a danger that could also affect believers, incurring the wrath of God (5:6; though not loss of salvation, of course). Imitation of God and Christ’s selfless love (divine love). Abandonment of sexual immorality (worldly love) and avoiding the anger of God. No longer “sons of disobedience” (5:6), believers are to live/walk as “children of light” (5:8): children characterized by light in the Lord, since they imitate God who is light. The fruit produced by believers—goodness, righteousness, and truth—reflects God himself; this essentially is an exhortation for them to be godly (5:9), that they may please the Lord (5:10). The ethical demands of a believer’s lifestyle are clear. They, living in the realm of light, in Christ, live to a different code, follow an exalted standard, and thus influence a dark world. Imitation of God and Christ’s selfless love (divine love). Abandonment of sexual immorality (worldly love) and avoiding the anger of God, instead walking as light and winning the pleasure of God. There are three contrasts that dominate 5:15–20, each employing “not …, but …”: unwise vs. wise walking (5:15), becoming foolish vs. understanding the Lord’s will (5:17), and getting drunk with wine vs. being filled by the Spirit (5:18)—the last evidenced by worship (God-ward) and submission (man-ward; 5:21–6:9). The three contrasts are likely to be parallel. Ephesians 5:18–21 is a single sentence that has five anarthrous (i.e., without articles) participles modifying the main imperative verb “be filled” (5:18): “speaking,” “singing,” “making melody,” “giving thanks,” and “submitting.” They are likely to be participles of means, the manner in which the imperative of 5:18 regarding filling by the Holy Spirit may be actualized—and that is by “speaking,” “singing,” “making melody,” “giving thanks” (these four may conveniently be characterized as elements of worship) and “submitting” (dealt with in the next pericope). Thus, worship and submission, encompassing the exhortations of the five participles and describing the manifestation of “filling” by the Spirit, are appropriate engagements for a body that is “a holy temple in the Lord” and “a dwelling of God in the Spirit” (2:21–22). What believers are being filled with is the fullness of God in Christ (mediated) by the Spirit, a state of being under the Spirit’s control.

Believers, increasingly conformed to Christ in faith by the Spirit, and comprehending, in community, the immensity of Christ’s love, glorify God who dwells in them. Ephesians 3:14-21 This pericope is the continuation of Ephesians 2:11–22 (after which came the “digression” of 3:1–13). There, Paul had concluded by saying that believers have been recreated as a holy temple, the dwelling of God (2:20–22). Here we find out how they should function as this “temple,” and “holy dwelling” of God. Paul, the one who became part of God’s grand purpose by the “working of his  power”  (3:7), now prays God will grant his readers to be “strengthened with  power”  (3:16). In other words, God wants the Ephesians to join in with him in this divine plan for the cosmos, as he empowers them for this purpose. But how are they to play their part? The structure of the pericope is focused upon the love of Christ: A every  (pas)  family (3:14–15) B    strengthened with  power (dynamis)  (3:16) C    that  Christ  may dwell; rooted and founded in  love  (3:17) D    breadth and length and height and depth (3:18) C’ love  of  Christ  (3:19) B’    to Him who is  able (dynamai);  according to the  power (dynamis)  (3:20) A’   to  all  ( pas ) generations (3:21) There are three purpose-clauses here: “that he may grant …” (3:16), “that you might be able …” (3:18), and “that you may be filled …” (3:19), each building on the preceding one. Empowerment by the Spirit for Christ’s indwelling (3:16–17; this is not the event that occurs at justification, but the ongoing indwelling and manifestation of Christ that occurs with sanctification: Christ being formed in the believer) leads to a comprehension of Christ’s love in the context of community, where alone, the magnitude of Christ’s love may be experienced visibly and tangibly. Thus, there is an imperatival element here, the exhortation of believers to be active in love for one another. This comprehension (and expression) of love, in turn, leads to the church being filled to the fullness of God, thus glorifying God and becoming the temple/holy dwelling of God it was intended to be (3:21–22; 2:20–22). In the OT, the construction of the tabernacle and the temple were followed by their filling with divine glory (Exodus 25–31, 35–40 and 40:34–35; 1 Kgs 5–9 and 1 Kgs 8:10–11); so also, here in the NT (Eph 2:19–22 and 3:16–19). There is clearly an implication in this pericope that the fullness and glory of God is manifest in this temple of his people as they experience and express the multi-dimensional love of Christ. The thrust of this pericope is that through the power of the Spirit and in faith, believers are increasingly conformed to Christ (his indwelling them). Thus they are able, as they live in community, to comprehend the immeasurable extent of Christ’s love. Their conformation to Christ’s image enables this love—manifested in community—to grow and flourish. And through all this, they become, more and more, the temple of God, his fullness in them. And thus God is glorified by the body of Christ.

Paul’s divinely empowered role in the administration of God’s plan forms a paradigm for the ministry of all believers, as God is made known to the cosmos through the church. Ephesians 3:1-11 Paul begins in Ephesians 3:1 intending to utter an intercessory prayer but breaks off immediately, to resume in 3:14, where he repeats his opening phrase, “For this reason ….” The seeming digression of 3:2–13 describes the stewardship entrusted to Paul by God’s grace—the apostle’s ministry to the Gentiles and its relationship to the “mystery of Christ” (3:4)—and it becomes a paradigm of how believers’ individual and corporate ministries are integral to this glorious plan of God. Paul labels himself “the prisoner of Christ Jesus” (3:1). That’s true, but he is also the prisoner of Caesar, who in earlier chapters of Ephesians was extolling the triumph of the God he serves, the God who has exalted Christ as cosmic lord and is consummating all things in him. How can the ambassador of such a great God be a humble captive in the dungeons of a pagan emperor? Indeed, Paul’s captivity reflected the daily experience of God’s people—outnumbered, insignificant, weak, and suffering. If these saints were co-citizens being co-fitted and co-built into the dwelling of the glorious God (2:19–22), should not this privileged position of Christians be reflected in actuality now? In 3:2 (and in 3:9), Paul sees himself playing a definitive role as a preacher to the Gentiles, a steward in God’s grand plan. “The consummation of all things in Christ” (1:10), God’s cosmic plan to bring all things to completion and in alignment to his will in the fullness of time, had now been “revealed” to God’s apostles and prophets by the Holy Spirit (3:5), a company that included Paul himself, to whom the “revelation” was “made known” (3:3). The “mystery” here is specifically about those who were once outside now being introduced into a new sphere of life, into a new “in-Christ” realm (2:11–22; 3:6). Thus, despite his agonizing situation as a prisoner, in the wondrous divine action of consummating all things in Christ, Paul played a major role. This use of Paul in this divine action was entirely a matter of grace (3:2–3, 7–8). Throughout this pericope, there is a preponderance of passive verbs: “was given” (3:2), “was made known” (3:3), “was not made known” and “has been revealed” (3:5), “was made a minister” and “was given” (3:7), “was given” (3:8), “has been hidden” (3:9), and “might be made known” (3:10). These (divine) passives underscore God as the subject of the divine actions: Paul was engraced by God to be a part of the grand divine program to consummate all things in Christ. And so it is for each individual believer—it is all by grace. In fact, Paul labels himself “ less than the least of all the saints” (3:8). This imprisoned, “less-than-the-least”-ranked saint—a prisoner!—is the one who is part of the grand plan of God (3:8). Despite Paul’s “leasterness” (3:8), God’s work is manifest. And guess what? All God’s people, too, are engraced and empowered for great things, for it is “through the church”—i.e., the unity of this body—that God’s wisdom is manifested (3:10). If Paul, the “leaster” of the saints, could be so used, how much more the rest of the company, who have “boldness and access in confidence” to God (3:12). Therefore, believers are not to “lose heart” (3:13).

“Remember the Sabbath day by keeping it holy.” (Exodus 20:8) I have no problem not stealing or murdering, but I often disobey the fourth commandment. I’m sure you do too. It’s not one we hear a lot in the world today. However, it is no less important than any of the others, so I want to give you five practical ways to keep the sabbath in the 21st Century. 1.  Rest and reset . The Sabbath, as God intended it, is to be a day of rest. You should observe the Sabbath on a day you don’t have to work, attend school, or anything similar. Do you ever start your week completely drained from the week before? I know I do. That’s because we don’t rest. I constantly have things going on and never have a day to relax. God gave us the gift rest, use it. “For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.”  Exodus 20:11 2.  Put your phone away.  I have a cell phone addiction. It’s like its an extension of my body. I’m constantly, texting, playing games, and scrolling through social media. We all are. It’s 2020. However, the world will not end if you don’t pick your phone up for a day, (at least that’s what I’m telling myself.) It is acceptable to wait a day to respond to that text or that Snap. So, leave your phone off the charger, give it to a parent or a family member, and remember, it can wait! 3.  Intentionally plan for it.  I’m used to having that seventh day of the week to get my stuff done. I treat it like an extra day to run errands or turn in assignments, but it doesn’t have to be. I can run errands after school or work any of the other six days of the week. If I manage my time better, I can easily get all my assignments done one day early. My discipleship groups can take place on another day. I just have to be intentional about getting everything done. “Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter.”  Exodus 20:8-10 4.  Spend time with your family.  If I don’t have a lot to do, which I won’t if I’m observing the Sabbath correctly, I get bored easily. A great way to fill that time in a restful way is to spend it with family. I can watch movies and play games all day long! (I’m sure they wouldn’t mind either.) 5.  Spend time with God.  The most important reason for the Sabbath day is spending time with God. With a clear schedule, I have all the time in the world to reflect, pray, and study God’s Word. Sometimes, I fall behind on my Bible studies throughout the week because I get so busy. The Sabbath is a great time to catch back up and just enjoy time with my Savior.

I’ve decided that my life verse is Jeremiah 29:11-13. I’m usually not one to post about the new year. However, the lessons I’ve learned from studying these verses were ones I feel I need to share. “For I know the plans I have for you, declares the Lord, plans to prosper you and not to harm you, plans to give you hope and a future. Then you will call upon me and come and pray to me, and I will hear you. You will seek me and find me, when you seek me with all your heart.” Jeremiah 29:11-13 We often approach this verse (especially verse 11) out of context, using it as the “security blanket” of God has a plan for me, so whatever trial I’m in will end soon, then I can grow. However, one of my favorite authors ( Mary DeMuth)  addresses it in a way that has stuck with me. The heart of the verse is “not that we would escape our lot, but that we would learn to thrive” during it. The Jewish people had disobeyed God in every way imaginable. They traded Him for evil gods, and God exiled them to Babylon as a result of their disobedience. Along comes a false prophet who prophesied peace and told them they would be back in Jerusalem soon. He told them all was well. However, that wasn’t the case. Jeremiah confronts him, calling out his lie, and states the promise that is Jeremiah 29:11. It is true God does have a good plan for the Israelites (and us,) a plan that will give them (and us) hope and a prospering future. But Jeremiah also gave them a directive from God in Jeremiah 29:7 which isn’t even close to what they wanted to hear. They wanted to be told they would be home soon, that their suffering was going to end. But, God’s plan was for them to stay there for 70 years (Jeremiah 29:10) and help the nation and that once enslaved them. So as we begin the new year, let us cling to the promises we find in these verses. Remember that God knows the plan He has for us and it will ultimately lead to a wonderful future. However, growth comes from persevering through trials, not escaping them. We find out how to learn to persevere, leaning on the Lord in times of difficulty, in verses 12 and 13. God hears our prayers, and when we seek Him, He will make Himself known. When we learn perseverance and trust God and His plan for our lives, we can find true joy, even in the midst of our struggles.

God who blesses his people, redeeming them for his grand plan to consummate all things in Christ, is worthy of being blessed. Ephesians 1:1-14 This opening section of the book of Ephesians, at first blush, seems to be rambling. But one notices that God’s grand design is clearly stated in 1:10—“the consummation of all things in Christ.” Right now, everything is broken, undone, chaotic. But one day, in God’s grand design, everything is going to be integrated, harmonized, and aligned with Christ. He becomes the unifying end of the cosmos. This is the purpose of God, and God’s grand design has already begun, here and now. This all clearly to do with divine intentionality: Notice the emphasis here on God’s “pleasure,” and God’s “will,” and God’s “purpose” and God’s “counsel,” and God’s “predestination” (i.e., his divine appointing) (1:5, 9, 11). This consummation in Christ that God is undertaking is deliberate. Though the consummation of all things in Christ involves the cosmos—“things in the heavens and things on the earth”—the many first- and second-person plural pronouns and verbs (see 1:3, 4, 5, 6, 7, 8, 9, 11, 12, 13, 14) demonstrate that this grand design of God involves us! Wonder of wonders—God is co-opting his people into his grand design to consummate all things in Christ. God’s choice of believers, we are told, was made “before” (pro) the foundation of the world (1:4), and they are said to be “predestined/destined-before” (proorizō, 1:5), a sovereign choice on the part of God. That they are chosen to be “holy and blameless,” and this “before him” (1:4), referring to the eschatological presentation of the church on the day of the Lord Jesus Christ (see 5:27), makes the span of God’s choice of his people extend from eternity past to the last things—a grand plan, indeed! (The rest of the letter will spell out this responsibility of humans to be “holy and blameless.”) And so, to include us in his purpose, God graciously saves us through Christ (1:6–8). Thus, God was not only gracious in his predestination (1:6), he was lavishly so in his redemption—commensurate with the wealth of his grace (1:7–8a). Not incidental, grace is integral to God’s mission to include his people in his grand design. All this is evidence of God’s love for his people. Having chosen believers “in love” (1:4), God graced them “in the Beloved” (1:6). An underlying theme of God’s overwhelming love is discernible. So not only was this a carefully planned program way back when, but it was also a loving plan to include us in his purpose. And, accomplished in love, this is a relationship that brings God delight (“good pleasure,” 1:5). In case we were wondering, the co-optation of humans into God’s purpose is a blessing. It is a blessing to be involved in God’s grand design (1:3). He blessed us by involving us in his purpose, and the only way we can ever be fulfilled is by taking our place in that purpose—the consummation of all things in Christ. If that wasn’t enough, the privilege of being God’s children (“predestined,” 1:5) will, one day, become the honor of being God’s inheritance (also “predestined,” 1:11). “All things”—in heaven and on earth—may be consummated in Christ (1:10), but believers remain at the core of the plan of God who works “all things” according to his will. And, this glorious privilege of believers to become God’s possession is guaranteed by the Holy Spirit (1:13–14). This privilege is so awe-inspiring that the apostle breaks out into a blessing of God in 1:3–14, the longest sentence in the NT, composed of 202 words: “Blessed be God ….”

As the fullness and body of Christ, the church manifests God’s incomparable power against supernatural foes. Ephesians 1:15-23 This section is essentially a prayer by Paul. He asks that the Ephesians might know three things: the hope to which God has called them, the glorious inheritance that God possesses in them, and the great power of God working for them (Eph 1:18–19). The first two—hope of divine calling and glory of divine inheritance—have already been dealt with in 1:1–14 (see 1:4, 5, 11, 12; and 1:11, 14, respectively). It is the topic of power that takes most of the space in 1:15–23: we have “power,” “working,” “strength,” and “might” in 1:19, emphasizing the incomparability of divine power. This is also evident in the use in 1:19 of “surpassing” (used only five times in the NT) and the noun “greatness” (employed only here in the NT). These early Christians in Ephesus lived among pagans who believed in a plentitude of supernatural entities. Set against this background, Paul’s declaration here is a strong word of comfort as it emphasizes the supremacy of God’s power over every other kind of power. Ephesians 1:21 also balances those four synonyms of divine power in 1:19 by labeling four entities of hostile power: “rule,” “authority,” “power,” and “dominion.” Thus, the listing of four hostile powers in 1:21 is intended to be a contrast to the four specifications of divine power in 1:19. But why launch into this declamation on power here? Remember that Eph 1:1–14 focused on God’s grand plan to consummate “all things  in the heavens  and on earth” in Christ, co-opting humans into that glorious scheme. This divine enterprise is going to meet with some significant pushback from certain denizens “in the heavens” who are inimical to God and antithetical to all he is doing. Great plan, grand scheme, no doubt. But guess what? Great will also be the opposition, and that opposition will be directed towards us who have been incorporated into God’s plan. But divine power is far greater than any other power of any other being anywhere in the universe, evidenced in the resurrection of Christ and his exaltation in heaven (1:20–22). In terms of time, the scope of Christ’s reign is eternal: “not only in this age but also in the one to come” (1:21b). In terms of space, Christ is seated “at his right hand,” “in the heavenlies,” and “far above” every other conceivable power (1:20b–21a). Divine power in Christ overrides every opposing power in the universe as he subjugates them all under his feet forever. And this same incredible power that God “worked in Christ” (1:20) is at work for believers—“for us who believe” (1:19). Thereby, every antagonistic power is subject not only to Christ but also to his body, the church (1:22)—another facet of the saints’ marvelously privileged position! In this sense, in Christ the church is more powerful than every other anti-God power. (This makes good sense. Every other lesser power has been subdued “under his feet” (1:22). So if believers are “his body” (1:23), then all those powers are under believers’ feet as well.) The idea of “fullness” (1:23) in Ephesians refracts the OT concept of divine presence, akin to God’s  shekinah  glory. In the OT, God filled the sanctuary; now in Christ, he fills the church that thereby partakes of divine fullness. What a privilege! We have nothing to fear, as God involves us in his grand and glorious plan to consummate all things in Christ.

Believers, once in dire straits, but now sharing Christ’s exaltation, demonstrate to the universe God’s mercy, love, grace, and kindness as they undertake good works. Ephesians 2:1-10 Prior to regeneration, the sphere of the Ephesians’ life was governed by evil influences (Eph 2:2–3), so much so, unbelievers are referred to as “sons of disobedience.” These are people characterized by disobedient lives. They are rebels against God, and their fate is divine punishment: the “sons of disobedience” become “children of wrath” (2:3). A total pervasiveness of sin in every aspect of pre-Christian life is characteristic of such people “by nature” (2:3): humanity is born dead to God. Verses 5–6 contain the three main verbs of the single sentence of 2:1–7, describing three divine operations, each prefixed with the Greek preposition  syn-  (“with,” translated as the prefix “co-”):  synezōopoiēsen, synēgeiren,  and  synekathisen  (“co-enlivened,” “co-raised,” and “co-seated”; 2:5, 6). All three indicate identification “with” Jesus Christ with whom believers were made alive, raised, and seated. The point is reinforced by “with Christ” and “in Christ” in 2:5, 6. The similarities between the raising up and seating of Christ and that of believers are striking (1:20; 2:6). This is a shared destiny: what is true of Christ, is also true of believers! A number of contrasts are visible within 2:1–10 that develop the pericope’s thrust: “dead” in sin (2:1, 5) vs. “co-enlivened” (2:5); following the “course of this world” and the dictates of evil entities (2:2) vs. being related intimately to Christ and exalted with him in the heavenlies (2:5–6); and God’s wrath (2:3) vs. God’s mercy, love, grace, and kindness (2:4, 5, 7). There has also been a change of lineage: from doomed “by nature” (2:3) to exalted “in Christ” (2:5–6). The referent of “this” in 2:8 (and implied in 2:9) is best seen as referring to the entire process of God’s saving work. God’s glorious salvation is, all of it, a gift from God. Paul pointedly makes it clear by a deviation from normal word order: 2:8c literally has “of God the gift,” thus juxtaposing “of yourselves” with “of God”—making 2:8bc read: “and this not of yourselves, of God the gift.” This salvation wrought by God was a public demonstration, even proof  (endeiknymi,  “to show/prove,” 2:7), of divine grace and kindness—an eternal display on a cosmic scale. Thus, God’s concern is not restricted to individuals or even to the community of his people; it involves the whole of creation. All of this is part of the consummation of all things in Christ (1:9–10), for the glory of God (1:6, 12, 14). “Workmanship”  (poiēma,  2:10), is used elsewhere by Paul in Rom 1:20 for the creation of the universe. Here, then, is a second creation, of sorts, in Eph 2:10. In fact, the verb used here,  ktizō  (“create”), is employed in Ephesians only for the first creation of the universe (3:9) and for this second creation of a new peoples (here and in 2:15; 4:24)—both works of God. This pericope, 2:1–10, is bounded on either side by  peripatein,  “to walk/live” (in 2:2 and 2:10). Thus, there is also the contrast in lifestyles between those who once “walked” in the evil way (2:1–2), and those who are now to “walk” in God’s way (2:10). Notice the parallels (following the word order in the Greek text): 2:1–2 has “in transgressions and sins … in which you formerly walked”; and 2:10 has “for good works … in them we may walk.” Thus, though salvation is not “of works” (2:9), the outcome is “for … works” (2:10), already prepared by God for his people to undertake. This is the future role of believers as they participate in God’s magnificent scheme for the cosmos in Christ. This is why God acted in grace to save them.

All (believing) humanity has been united in one body, the work of Christ removing the condemnation of the law for sin, winning access to God, and building believers together into a dwelling of God in the Spirit. Ephesians 2:11-22 Believers are “co-citizens” with the saints (Eph 2:19), an edifice “co-fitted” (2:21), and being “co-built” into a divine dwelling (2:22). This incorporation of all humans into one new body reconciled to God, i.e., the church, continues the grand design of God to consummate all things in Christ (1:10). In stark contrast to their current status “in Christ Jesus” (2:13), the former status of unbelievers is described as being “without Christ” (2:12). This phrase forms the heading of the following list of related descriptors of unbelievers pre-Christ: excluded from “Israel,” the community of God’s people; “strangers to the covenants of promise”; hopeless; and Godless (2:12). In addition, those who were once “far” have now been made “near by the blood of Christ” (2:13)—this nearness is therefore a proximity to God, i.e., they are now the community of God’s people, believers in Christ. All who desired to be “near” could now come to God by faith in Christ. Ethnic and genetic division is thereby rendered null and void for the purpose of entering into a relationship with God in Christ. “Peace” takes plenty of space in this pericope—2:14, 15, 17 (×2), and there is “reconciliation” in 2:16, as well. Christ is shown as  being  peace (2:14),  making  peace (2:15), and  proclaiming  peace (2:17). He unifies “both” (2:14, 16, 18) and “two” (2:15) into “one”/“one new person”/“one body,” reconciling this unified body to God (2:14, 15, 16, 18). Thus all (believing) humanity has been brought near to God by Christ. Jesus Christ unified humanity by “nullifying the law of commandments in decrees”—“the  enmity”  (2:14–15). Later, in 2:16, Christ is said to have reconciled mankind to God by “killing the  enmity.”  And this “enmity” is abrogated by Christ, “in his flesh” (2:14), “in himself” (2:15, 16), and “through the cross” (2:16). The “enmity,” then, is a single entity standing between the “far” and the “near” (2:14–16)  and  between man and God (2:16–18). So it can be nothing but the condemnation of sin announced by divine law. By the work of Christ, this “barrier” was removed (2:14): the “far” were joined to the “near,” and this unified  body—all  (believing) humanity—was reconciled as one new person/body to God. The grand benefits of salvation were wrought by Christ for  all  (believing) humanity, with no distinctions among them—an incredible part of the grand design of God to consummate all things in Christ. This was nothing short of a new “creation” of “one new person”  (ktizō,  “to create,” 2:15, always indicates the work of God). The idea of a new “creation” was already broached in 2:10, a sovereign work of God in Christ. Again, this is a significant move towards the magnificent plan of God to consummate all things—here, all people—in Christ (1:9–10), in a sense by redoing creation! The theme of the divine “household,” in particular, echoes through this pericope and is one of the key motifs here, reflected in the six compound words in 2:19–22 that are built off the syllable  oik-,  from  oik os,  “house”:  par oik os  (“alien,” 2:19),  oik eios  (“household,” 2:19),  ep oik odomeō  (“build upon,” 2:20),  oik odomē  (“building,” 2:21),  sun oik odomeō  (“co-build,” 2:22), and  kat oik ētērion  (“dwelling,” 2:22). All humanity, without distinction, is invited to become part of the one household of God (2:19). And this new household—all believing humanity, i.e., the church—is becoming “a holy temple in the Lord” and “a dwelling of God  in the Spirit .” What a privilege!