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Message 28 - By Leroy Surface

“The Secret Place

    of the Most High”

 (An introduction to the Book of Ephesians)

He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.

Psalms 91:1

There are three parts to our full salvation; “justification,” “sanctification,” and “glorification.” These are fully revealed in the gospel of Jesus Christ as it was revealed to the apostle Paul.  Justification is the topic of his letter to the Romans in which he shows how God justifies the ungodly through the “death of the cross.”  Paul summarizes the message of justification in only nine words for those who can believe it: “For he that is dead (crucified with Christ) is freed (justified) from sin.” Sanctification is fully revealed only in the book of Hebrews, which this writer believes was also written by Paul.  His revelation in the book of Hebrews clearly reveals that sanctification is the work of the precious blood of Christ that was shed for us on the cross at Calvary.  Again, the revelation of sanctification is summarized in only seventeen words for those who can receive them: “Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without (outside) the gate” (Hebrews 13:12).  Also, Hebrews 10:10 clearly says, “…we are sanctified by the offering of the body of Jesus Christ once for all.” It is through that “blood sanctification” that we have “boldness to enter into the holiest” (Hebrews 10:19).  Contrary to popular belief, justification and sanctification cannot be separated even though they are two distinct works of grace.  They are both finished and forever settled in the one offering of the body and blood of Jesus Christ for us on the cross at Calvary.  For these, we simply “repent and believe the gospel” (Mark 1:15; Acts 20:21).  Glorification is the third part of our full salvation.  While it is God who “justifies the ungodly” at the cross, and Jesus who “sanctifies the people with His own blood,” it is the Holy Ghost that is given for the glorification of the saints.  This is the message Paul reveals in his letter to the Ephesians.  Glorification by the Holy Ghost is the only part of our full salvation that is progressive.  While we receive the Holy Ghost in a powerful baptism subsequent to justification and sanctification (though all three can be received in a moment; [Acts 10:44]) it is with this “baptism” that the Holy Ghost begins His work of glorification which will continue for our lifetime and for eternity.  The purpose and final end of our glorification is summarized in Ephesians 3:19 with only eleven words: “…that ye might be filled with (into) all the fulness of God.”

In the book of Romans our identity is always with Christ,” whereas in the book of Ephesians the emphasis is in Christ.” It seems that Paul’s letter to the Ephesians continues building upon the gospel foundation he laid in his letter to the Romans (Romans 15:20; I Corinthians 3:10-11).  To those who have already experienced justification and sanctification, Ephesians is the most glorious, uplifting, and holds greater promise than any of the other letters Paul wrote.

In his letter to the Romans, Paul only hints at the “glory” that would “follow” the sufferings of Jesus Christ (I Peter 1:11).  Notice Romans 8:16-18; “The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him (knowing this, that our old man is crucified with Him; Romans 6:6), that we may be also glorified together (with Him).  For I reckon that the sufferings of this present time (tribulations and persecutions for Christ’ sake) are not worthy to be compared with the glory which shall be (is about to be) revealed in us.” What a wonderful taste of glory Paul promises in these two verses to the Romans, but he spends over three chapters of his letter to the Ephesians revealing the fullness of that glory that is prepared for the believer, but which can only be received through the Holy Ghost (I Corinthians 2:9-10).

On the other hand, the letter to the Hebrews reveals a “better hope” (Hebrews 7:19), a “better testament” (Hebrews 7:22), a “better covenant” (Hebrews 8:6), established upon “better promises” (Hebrews 8:6), with “better sacrifices” (Hebrews 9:23), a “better substance” (Hebrews 10:34), a “better country” (Hebrews 11:16), and a “better resurrection” (Hebrews 11:35).  Hebrews 11:40 speaks of a “better thing” that God had prepared for them, and for us, while Hebrews 12:24 tells of the “blood of sprinkling (Christ’s blood), that speaketh better things... .”   Through all these “better things” we are given “boldness” by the blood of Jesus, to enter into the “holiest.”  Paul’s letter to the Ephesians reveals what eternal life is to those who “boldly” come “through the veil (Hebrews 10:20), “into the holiest” (Hebrews 10:19), through the flesh and blood of the Son of God.

The “Mystery of Christ”

Throughout his writings (in six of his letters) Paul speaks of a “mystery.” In Romans 16:25 he speaks of the “revelation of the mystery, which was kept secret since the world began.” It is a “mystery” of which Paul says in Colossians 1:26“…hath been hid from ages and from generations, but now is manifest to His saints.” In Ephesians 3:4-5, Paul calls it “the mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit.” It was a secret that was never seen or heard from the day Adam transgressed against God until The Word was made flesh, and dwelt among us” (John 1:14).  John continues in that same verse, “and we beheld His glory, the glory as of the only begotten of the Father.” Paul spoke to Timothy about this great mystery in I Timothy 3:16, saying, “…without controversy great is the mystery of godliness: God was manifest in the flesh…” In their dreams and visions of the “one who would come” the Old Testament prophets caught glimpses of the “mystery of Christ.” Peter, speaking of the message of the prophets in I Peter 1:11 said, the “Spirit of Christ which was in them…testified beforehand the sufferings of Christ, and the glory that should follow.” Moses saw more than a “glimpse” of the mystery when he prayed, “shew me thy glory!” God placed Moses in a cleft in the rock and covered him with His hand.  It was from the “cleft in the rock” that Moses saw the glory of God.  It was that same Moses who later wrote these magnificent words recorded in Psalm ninety-one; “He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.  I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.” The ninety first chapter of Psalms gives a narrow but wonderful view of the “Secret Place” by the man who talked face to face with God (Exodus 33:11).  It foretold what life would be like “in Christ,” because Jesus Christ is the “Secret Place of The Most High.” Paul seeks to open that secret and reveal the mystery of Christ for all who have “trusted in Him” to see.

Ephesians 1:1-12

1-2     Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

In his introduction Paul gives a specific “address” for his letter: it is “to the saints which are at Ephesus, and to the faithful in Christ Jesus.” This epistle is not written to unbelievers, or to casual believers.  It is to “saints (holy ones),” and to the “faithful in Christ Jesus.” The precious “pearls” of the gospel cannot be given to any other.

      Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

This is only the third verse of this epistle, yet Paul has already used the term “in Christ” two times.  He will either use or imply these words ten times in the first twelve verses of this chapter.  “In Christ” is certainly a major theme of this epistle. 

“…In Christ,” is the dwelling place of the children of God.  They have no other dwelling.  Psalms ninety one (“He that dwelleth in the secret place of the most high…”) must be a prophecy of those who “dwell in Christ (“Because thou hast made the LORD, which is my refuge, even the most High, thy habitation…” Psalms 91:9).  There are several things we need to understand about the wonderful secret place (in Christ) that is prepared for the believer.

The apostle John speaks to this issue in I John 3:5-6: “And ye know that he was manifested to take away our sins; and in him is no sin.  Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.” In verse five there are two defining statements: “He was manifested to take away our sins,” and, “In Him is no sin.” If we “know” what John “knew,” we know that Jesus “took our sin away.” We have no sin, and in Him is no sin.  It follows that “whosoever abideth in Him sinneth not.” It is an absolute statement of truth.  The next phrase, “whosoever sinneth hath not seen Him, neither known Him,” establishes that those who “continue in sin (Romans 6:1-2)” are not “in Christ,” for “in Him is no sin.”

In the fifteenth chapter of John, Jesus spoke concerning those who “abide in Him,” saying, “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing (John 15:5), and, “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you” (John 15:7).  The “secret” to a life filled with the blessings and goodness of God is to “abide in His Son.” Paul tells us in Ephesians 2:10 that we are “created in Christ Jesus.” We are “born again” of the Spirit of God in Christ.” The secret is simply to “continue” in Christ, for that is where we were saved.

“Who hath blessed us with all spiritual blessings in heavenly places in Christ Jesus.” Every blessing of heaven is to be found in Christ for the children of God.  Paul told us in Colossians 3:1 to “…seek those things which are above, where Christ sitteth on the right hand of God.” They are to be found only in Christ.  It is there that God has blessed us.  You will notice that everything God has done for man is “in,” “by,” or “through” Jesus Christ.  That truth will be confirmed repeatedly in this letter.

      According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

We were “chosen in Him before the foundation of the world.” Notice that he did not say, “…before the creation of the earth,” as some think.  The “world” spoken of here is translated from the Greek word kosmos,” which is properly defined as “orderly arrangement.” In its broadest sense it speaks of the entire universe and all that is in it.  It was created and arranged by God to operate in perfect order with “harmony” and not “chaos,” hence the definition, “orderly arrangement.” The narrow sense of the word speaks of the “world” that had its beginning with the transgression of Adam, and has been under the rule of our adversary, Satan, ever since.  Paul called it “this present evil world (Galatians 1:3),” which is temporary in nature.  It also is the “orderly arrangement” of fallen man, which is ending in “chaos” and not “harmony.” It is an interesting side-note that the phrase “rudiments of the world,” used two times by Paul in Colossians 2:8 and Colossians 2:20, is properly defined as “the orderly arrangements of the orderly arrangement,” indicating that the “rudiments of the world” are nothing more than the “weak and beggarly elements” which Paul spoke of in Galatians 4:9.  The “world” had its beginning with the entrance of sin, and will end at the “great white throne judgment.”

“Before the foundation of the world” speaks of the period of man’s innocence in the paradise of God.  God had created man in His image and in His likeness.  The “breath of God (the Holy Ghost) was the life of man.  Man was “crowned (adorned) with glory and honor.” He was “holy and without blame” until the moment sin entered his heart and nature through disobedience.  Time began with the entrance of sin and the founding of “this present evil world.” Four thousand years passed before the Son of God was born of a woman.  He, though made in the “likeness of men (Philippians 2:7),” was the “image of the invisible God” (Colossians 1:13-15).  He came into the world to redeem us from the world, and restore us to righteousness.  Everything God had “foreknown” and “predestined” He had also “created” in Adam.  In redemption God would have exactly what He purposed from the beginning: a “new creation,” created in His image, and after His likeness.  Thus we are “chosen in Him (in Christ) before the foundation of the world, that we should be holy and without blame before Him (before God) in love.”

      Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

The first twelve verses of this epistle are among the most powerful ever written concerning those things Jesus accomplished in His death, burial, and resurrection for the redemption of fallen man.  In these twelve verses we find the only two instances where the word “predestinated” is used in the Bible.  The word “predestinate” is also used only two times in the Bible: “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.  Moreover whom he did predestinate, them he also called…” (Romans 8:29-30).  There was never an individual born into this world of Adam’s race that was predestined to either eternal life or eternal damnation.  Neither does God “foreknow” that any individual will ultimately be damned.  This is proven in Romans 8:29, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son…” He “foreknew” nothing else.  All that He foreknew was man in His image and likeness.  After sin entered through Adam’s transgression, God “foreknew” a “new creation in Christ Jesus” (II Corinthians 5:17).  That is what He predestined.  In this fifth verse of Ephesians one, God predestined that He would receive many sons through the death and resurrection of His Son Jesus.  Isaiah prophesied this about seven hundred years before Calvary.  Isaiah 53:8 says, “He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.” Jesus, being “cut off out of the land of the living,” died without a generation to declare.  He had no natural seed, but two verses later Isaiah said, “Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand” (Isaiah 53:10).  Jesus died without seed, but He was raised again with many seed.

A thousand years before Calvary, David prophesied of the crucifixion and resurrection of Christ in the entirety of the twenty second-chapter of Psalms.  In the last two verses of the chapter, he prophesied the results of Calvary: “A seed shall serve him; it shall be accounted to the Lord for a generation.  They shall come, and shall declare his righteousness (preach the gospel of Christ-crucified; Romans 3:25-26) unto a people that shall be born (born again), that he hath done this” (Psalms 22:30-31).  These prophecies of our redemption and the New Creation which were given by David and Isaiah, as well as those of the other old Testament prophets of God, all came forth from the “foreknowledge of God.” This is what He also “predestined” in Christ Jesus.

“…according to the good pleasure of his will.” In this verse we also see the first of fifteen instances where the words “according to” are used in this letter.  These are translated from the Greek word kata,” which means “down” but is also translated “after,” “after the manner,” “against,” “concerning,” “like as,” and numerous other words and phrases.  The meaning of the word seems to vary according to the context in which it is used.  For example, the phrase “…walk after (kata) the Spirit” in Romans 8:1 indicates either the “source” or the “manner” of the walk.  In this verse the phrase is “…predestined us… according to the good pleasure of His will.” What He “predestined” is the same as “the good pleasure of His will,” which in this verse is “the adoption of children by Jesus Christ unto Himself.” It seems to this writer that the phrase used before the words “according to (kata) must equal the phrase used afterwards.  This is most important to understand if we are to see the power of the revelation that was given to Paul.

      To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

It is “to the praise of the glory of His grace” that we are the children of God.  It is in His grace that He has “made us accepted in the beloved” (in Christ).  It is of the utmost importance that we understand the phrase “made us accepted.” Many have ignorantly believed to their own hurt, that sinners are accepted in Christ.  The truth is, according to Romans 6:3-6, sinners may be “baptized into His death” where the “old man of sin” is “crucified with Christ,” but the one who continues in sin is never “in Christ.” Our entrance into Christ is through His death.  The phrase “made us accepted” is translated from two Greek words.  The first is charitoo,” which means, “to grace.” The second is hemas,” which simply means “us.” This verse actually says, “…to the praise of the glory of His grace, wherein He hath graced us in the beloved.”

“Graced in the beloved.” The apostle John recalls the “glory” of the Son of God in John 1:14, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” In describing the “glory” of the Son of God, John simply said, full of grace and truth.” Two verses later (John 1:16) John says, “And OF his fulness have all we received, and grace for grace.” Jesus was full of grace and truth,” and out of His fullness we have been filled.  John explains it with the phrase “grace for grace,” meaning, from the Greek wording, “grace opposite grace.” For every attribute of grace in Jesus Christ there is a corresponding attribute of grace in the children of God.  It is in the “glory of His grace” that the believer is “graced in the beloved.”

      In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

The definition of the word “redemption” is “ransom in full.” Christ’s blood was the cost of our redemption.  To fully understand redemption, however, we must go to other places where Paul gives more detail.  Redemption frees a person from one thing and transfers them to another.  For example, in Colossians 1:13-14, Paul said “…who (the Father) hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins.” In Titus 2:14, Paul said, “…who (Jesus Christ) gave himself for us, that he might redeem us from all iniquity, and purify (us) unto Himself a peculiar people.” In I Peter 1:18-19, Peter tells us it is the “precious blood of Christ” that has redeemed us “from your (our) vain conversation (behavior)... .” Having been “delivered,” we are “free” from the “power of darkness:” having been “redeemed,” we are “free” from “all iniquity,” and “vain behavior,” according to the words of the apostle. 

“…the forgiveness of sins…” The word “forgiveness” is translated from the Greek word “aphesis,” which means “freedom.” New Covenant forgiveness is far more than that of the Old Covenant.  Old Covenant forgiveness came with a command to “go and sin no more” (The entire ministry of Jesus before Calvary was yet under the Old Covenant).  New Covenant forgiveness comes with redemption “from” sin.  We are delivered; we are free indeed! Free to serve God, because of the “riches of His grace” that is ours “in the beloved.”

“…the forgiveness of sins, according to the riches of his grace.” The words “according to” are used in the last phrase of this verse, indicating that “the forgiveness of sins” is “equal to” or “exactly like” the “riches of His grace.” Also, the “riches of His grace” is the “source” of “the forgiveness of sins.”

8-9     Wherein he hath abounded toward us in all wisdom and prudence; Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

These verses should literally be translated “Who hath abounded toward us in all wisdom and prudence, to make known unto us the mystery of His will... .”

10      That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:

This verse reveals what the “mystery of His will” is.  It is that “…He might gather together in one all things in Christ... .” This is spoken of in other places as “reconciliation.” II Corinthians 5:19; “…God was in Christ, reconciling the world unto himself…,” and in Colossians 1:21-22; “…you, that were sometime (at onetime) alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight.”

“…all things…” A relatively simple search of any Greek lexicon of the Bible will confirm that the Greek manuscripts of the New Testament never use a word for “things.”  The gospel of Jesus Christ is not about the redemption, reconciliation, giving, or receiving of “things.” It is about the redemption and reconciliation of lost people, lost souls.  Paul is not saying that the “mystery of His will” is to gather together “all things” into Christ, but to gather “all peoples” (both Jews and Gentiles; [Ephesians 2:13-18]), into Christ.  It must also be noted that Paul did not say that everyone will be “gathered together” in salvation, even though it is God’s will that it would be so.  Jesus Christ died for “all,” and it is His will to “gather all into Christ.” This is what we believe and this is why we must preach the gospel to “every creature (all people).”

11      In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

“In whom…” Notice how Paul repeatedly speaks of that which is in Christ.” In verse three we are “blessed with all spiritual blessings…in Christ.” In verse five we are “chosen in Him before the foundation of the world.” In verse six we are “accepted in the beloved.” In verse seven, In whom we have redemption through His blood... .” Verse ten reveals “the mystery of His will,” to “gather all…in Christ,” and verse eleven, In whom also we have obtained an inheritance.” Everything the child of God has need of is in Christ Jesus.” All He accomplished for us through His death, burial, and resurrection, is in Him, by Him, through Him and for Him.  He “worketh all things after the counsel of His own will....”

“…we have obtained an inheritance…” In the thirteenth and fourteenth verses of this chapter, Paul, speaking to the Gentiles at Ephesus says “…ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance... .”

“…predestined according to the purpose of Him who worketh all things after the counsel of His own will.” The children of God are predestined “according to” the purpose of God, indicating that the destiny of the children of God is equal to His purpose, “who worketh all things after the counsel of His own will.” This last phrase is the equivalent of Romans 8:28, “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.”

12      That we should be to the praise of his glory, who first trusted in Christ.

In only ten words the apostle summarizes the “purpose of God” in our redemption: “That we should be to the praise of His glory.” It was for this purpose that Christ died for us.  We, who were sinners and enemies of God by nature, are “justified” at His cross, “sanctified” by His blood, and “glorified” by the Holy Ghost.  The very existence of a people that are “holy, and without blame before Him in love (verse four),” is “to the praise of His glory.” No one can fashion their own life to be such.  It is “by faith” to those who have “trusted in Christ.”

The Pattern

This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.  Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.

I Timothy 1:15-16

Paul said that his salvation was a “pattern” to all who would afterwards believe on Jesus to life everlasting.  The “pattern” is how that God, who “justifies the ungodly,” justified this “chief of sinners” through death with Christ, sanctified him with the blood of Christ, baptized him with the Holy Ghost, and made him to be the most fruitful of all the apostles.  The “chief of sinners,” became the “chief of the apostles” and it was all according to the “gift of the grace of God” given unto him by the “effectual working of his power” (Ephesians 3:7).  Verses three through eleven of this first chapter of Ephesians establishes this “pattern” in those he speaks of in the twelfth verse; “That we should be to the praise of His glory, who first trusted in Christ.” They are a people whose very existence is a praise and a glory to God.  They are “conformed to the image” and bear the likeness of the Son of God (Romans 8:29).  They are “crowned” with the glory and honor of our Lord Jesus Christ (Hebrews 2:7; II Thessalonians 2:14).  They “sit” in heavenly places in Christ Jesus (Ephesians 2:6) with principalities and powers under their feet (Luke 10:19).  All they are is Christ, who is their life (Colossians 3:4).  All they do are His works (John 14:12).  They are “new creations” (II Corinthians 5:17) such as was not seen since the fall of “Adam.” They have a “new heart and a new spirit” (Ezekiel 36:26-27), which is a “divine nature” (II Peter 1:4).  They are a flesh and blood manifestation and demonstration of the Spirit and power of God (I Corinthians 2:4).  Who are these of whom Paul speaks? Paul identifies them as “we…who first trusted in Christ.” He is speaking of the hundred and twenty who received the Holy Ghost on the day of Pentecost, and of himself as “one born out of due season” (I Corinthians 15:8).  All of these, including Paul, saw Jesus Christ after he was raised from the dead.  They were his witnesses, and “with great power gave the apostles witness of the resurrection of the Lord Jesus, and great grace was upon them all” (Acts 4:33).  “And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following” (Mark 16:20).  Paul counted himself to be the “last” (I Corinthians 15:8) and the “least” (I Corinthians 15:9) of those who “first trusted in Christ.” These are those holy apostles and prophets (Ephesians 3:5) who “turned the world upside down” (Acts 17:6) in their generation.  Listen to the claims of the apostle: they were “blessed with all spiritual blessings in Christ Jesus” (Ephesians 1:3); they were “chosen in Christ before the foundation of the world” (verse 4); they were “predestined unto the adoption of children by Jesus Christ” (verse 5); they were “graced” in the beloved, “redeemed” through His blood, and “forgiven” all sins (verses 6-7).  God “abounded toward them in all wisdom and prudence” (verse 8), “made known unto them the mystery of His will” (verse 9), “gave them an inheritance (in the Holy Ghost) and “predestined them according to the purpose of Him who worketh all things after the counsel of His own will” (verse 11).  The twelfth verse shows the “product” of that which God “predestined” and “did;” it was “That we should be to the praise of His glory.” Literally, their very existence on earth, their “being,” was such that God was glorified.  Every limitation was taken off of God by what God had made them to be.  They became people of “destiny” because they “first trusted in Christ.” They were and are the “pattern” of what God will do for all who “believe on Jesus Christ unto life eternal.”

Beginning in the thirteenth verse, Paul speaks to those Gentiles in Ephesus who also believed.  They must be made to understand that the purpose of God for them is the same as it is for those apostles and prophets who brought the gospel to them.  In the next three chapters he will reveal to those who can receive and believe it, the “mystery of Christ” that “turned the world upside down.”   

Ephesians 1:13-23

13      In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,

“In whom ye also trusted…” In the first twelve verses of this epistle, Paul has spoken in the “first person, plural,” repeatedly using the words “we” and “us.” Beginning in this thirteenth verse, he begins to use the “second person” pronouns, “you,” and “ye.” Why he does this is not apparent until the second chapter of this epistle where we will find that he began by speaking of those Jews who “first trusted in Christ,” and then to the Gentiles who “also trusted.” This becomes very apparent in Ephesians 2:11-19 where he identifies both the Jew and the Gentile, and says in the sixteenth verse, “And that he might reconcile both unto God in one body by the cross... .”

“…after that ye believed…” The Gentiles “heard the word of truth” in the gospel of Christ, and they believed it.  “After” they believed, they were “sealed with the holy Spirit of promise.” This speaks of the same “baptism with the Holy Ghost” the hundred and twenty Jews received on the Day of Pentecost.  In Acts 10:44-46 the record is given of the first incident of Gentiles being saved and baptized with the Holy Ghost: “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.  And they of the circumcision (the Jews) which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.  For they heard them speak with tongues, and magnify God.”

It should be noted that Paul said, “after that ye believed” instead of “when ye believed.” The “baptism with the Holy Ghost” is an experience to be received subsequently to believing.  This is confirmed in Acts 19:1-6, where Paul found “certain disciples” while he was in Ephesus and asked them the question, “Have ye received the Holy Ghost since ye believed?”  

“…sealed with the holy Spirit of promise.” This phrase is another confirmation that the Gentiles received the same experience the hundred and twenty had received on the Day of Pentecost.  Jesus had told the believing Jews to “wait for the promise of the Father,” and explained what He meant in the next verse; “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence (Acts 1:5).  These Gentiles at Ephesus were “sealed” with a mighty baptism with the Holy Ghost just as the hundred and twenty had been on the Day of Pentecost.  A partial record of their “day of Pentecost” is given in Acts 19:6: “And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.  And all the men were about twelve.”

14      Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

“…the earnest of our inheritance…” Every child of God knows they have an “inheritance” waiting for them in heaven.  Peter said, “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (I Peter 1:3-4).  We are “born again” to an “eternal inheritance (Hebrews 9:15) which is “reserved in heaven.” The Holy Ghost is given to us as the “earnest of our inheritance.” An “earnest” is a portion that is received in advance of the full inheritance, which will be received at the return of Christ when the “dead are raised incorruptible” (I Corinthians 15:52).

The “holy Spirit of promise,” is the “earnest of our inheritance.” It is received with a mighty “baptism,” just as the “hundred and twenty” received it on the Day of Pentecost (Acts 2:1-4), and the “twelve” received it in Ephesus (Acts 19:6).  Jesus said, “Ye shall receive power after that the Holy Ghost is come upon you” (Acts 1:8).  In Acts 4:31-33 there is a record of a second great outpouring of the Holy Ghost in Jerusalem: “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.  …And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.” Two things were very obvious about those who were “filled with the Holy Ghost;” it was “great power” and “great grace” that was upon them all.  The book of Acts is a record filled with the accounts of miraculous works of God that were done by those who were filled with the Holy Ghost.  Yet, that “great power” and “great grace” is only the “earnest of our inheritance.” It is only a portion of that which God has prepared for those who love Him.  It is given to us for this present time in this present evil world.

“…until the redemption of the purchased possession…” Paul spoke of this in Romans 8:23.  He said we are “…waiting for the adoption, to wit (that is to say), the redemption of our body.” Our mortal body is the “purchased possession.” Paul confirms this in I Corinthians 6:19-20, saying, “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” Our body is not “sinful” even though it is both “mortal (liable to die) and “corruptible (subject to decay).” Paul speaks of the redemption of our bodies in I Corinthians 15:51-54; “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.  For this corruptible must put on incorruption, and this mortal must put on immortality.  So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.”  Our spiritual redemption is complete.  Sin has been “taken away.” Only our body, which is the “temple of the Holy Ghost,” which Paul also said “is holy (I Corinthians 3:17),” waits to be redeemed at the return of Jesus Christ.  Until He returns, we have the “earnest of our inheritance” of which we shall then receive the “fullness.”

15-16           Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, Cease not to give thanks for you, making mention of you in my prayers;

Paul addressed this epistle to the “saints, which are at Ephesus, and to the faithful in Christ Jesus” (Ephesians 1:1).  He knew they were such when he heard of their “faith” in Jesus and their “love” unto all the saints.  It is because they are faithful saints that Paul not only gives thanks for them, but also makes special prayer in their behalf.

17      That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:

These who had “believed” and afterwards had been “sealed with the holy Spirit of promise,” yet had a need to receive “the spirit of wisdom and revelation” in the knowledge of Christ.  All too often “saved, sanctified, and filled with the Holy Ghost” has been considered an “end” instead of a beginning.  These were faithful saints, but they needed the “spirit of wisdom and revelation in the knowledge of God.” Simply stated, they had received the “Holy Spirit of Promise,” but they did not really know what they had received.  It is to this end that Paul prays for them, that:

18      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 (is),

The children of God must receive their spiritual understanding directly from God, because it cannot be taught by the precepts of man.  It is a fact that Jesus Christ, the Son of God taught His disciples for over three years, yet His last discourse with them the night before He died for us began with the question, “Do ye now believe?” (John 16:31)  When Jesus appeared to His disciples the first time after His death and resurrection, the scripture says in Luke 24:45, “Then opened he their understanding, that they might understand the scriptures... .”  What Jesus could not do in three years of teaching, He did in a moment of time after His resurrection; He “opened their understanding, to understand the scriptures.” As Paul expressed it, He “enlightened the eyes of their understanding, that they might see... .”

“That ye may know…” The Greek word translated “know” actually means “to see” and because you see, “to know.” It is not, however, by the seeing of our natural eyes that we will ever “see” to “know.” Paul quoted Isaiah in I Corinthians 2:9, saying, “But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” The eyes, ears, and heart of the natural man have never seen, heard, or understood the things of God.  Such things cannot be taught through fleshly means.  Instead, as Paul continued in the tenth verse, “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.”

“…what is the hope of His calling…” There are three things Paul prays for the believer to see, two of which are listed in this verse.  All three pertain to the “Holy Spirit of promise,” which is the “earnest of our inheritance” (verses thirteen and fourteen).  The first of these is, “what is the hope of His calling.” The key scripture to understanding this is II Thessalonians 2:13-14, “… because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.” The hope of our callingfor this present life is to “obtain the glory of our Lord Jesus Christ. Notice the words of Paul in Romans 5:1-2; “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

It is most important that we understand just what this promised “glory” is.  In Romans 6: 4 Paul said, “…Christ was raised... from the dead by the glory of the Father... .” That “glory” is identified in Romans 8:11, which says, “If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” The “glory of the Father” that raised Jesus from the dead can be no other than the Holy Ghost, the “…Spirit of Him that raised up Jesus from the dead.” The “hope of our calling” in this life is to be “glorified” by the Holy Ghost dwelling in us.  Remember the prayer of Jesus in John 17:1; “Father, the hour is come; glorify thy Son, that thy Son may also glorify thee.” It is foolish to think that any person can “glorify God” if God has not first “glorified” that same person with His Spirit, the Holy Ghost.  That is what it means to “obtain the glory of our Lord Jesus Christ.”

“…and what the riches of the glory of his inheritance in the saints (is) …” Remember that Paul said the “holy Spirit of promise” is the “earnest of our inheritance” for this present lifetime.  “His inheritance in the saints” is the “holy Spirit of promise,” which is the Holy Ghost.  Oh that we would “know” the “riches of the glory of His inheritance” which is “in the saints.” If God has not enlightened our understanding to see, we cannot possibly know what God has given to us in the Holy Ghost. 

19-22  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,

“…what is the exceeding greatness of his power…” Obviously this speaks of the working of the Holy Ghost in those He has filled.  God does nothing except by His Spirit.  The second verse of the Bible says, “And the earth was without form, and void; and darkness was upon the face of the deep.  And the Spirit of God moved upon the face of the waters” (Genesis 1:2).  When the Spirit of God moved, God began to speak light, and life, and every good thing into existence.  From the beginning God has never worked except by His Spirit.  The “exceeding greatness of His power” is the same “power” that moved in creation; it is the same power that “raised Christ from the dead;” that same “power” will also “quicken our mortal bodies” (Romans 8:11).  It is “exceeding great power.”

“…to us-ward who believe…” The term “to us-ward” is an unusual term used by the translators to denote the origin, direction, and destination of the “greatness of His power.” It is “from God;” it is “toward us.” Jesus said, “Ye shall receive power after that the Holy Ghost is come upon you” (Acts 1:8).  This great power is for us who believe.   

“…according to the working of his mighty power, Which he wrought in Christ…” The words “according to” indicate that the “exceeding greatness of His power” which is “to usward who believe” is the same as that “mighty power which He wrought in Christ.” There are five things listed in these verses that were “wrought in Christ” for us who believe.  1.  He raised Christ from the dead.  2.  He set Christ at his own right hand in the heavenly places.  3.  He placed Christ far above all principality, and power, and might, and dominion, and every name that is named.  4.  He put all things under Christ’s feet.  5.  He gave Christ to be the head over all things to the church.  Do we dare believe that what God has “wrought in Christ” he will also “work in us?” That is exactly what God desires for us to believe.

1.  He raised Christ from the dead, and He “…hath quickened us together with Christ” (Ephesians 2:5).

2.  He set Christ at His own right hand in the heavenly places, and we “…sit together in heavenly places in Christ Jesus” (Ephesians 2:6).

3.  Christ sits “far above principality, power, might, and dominion, and every name that is named.” He has given us “power over all the power of the enemy” (Luke 10:19) “through the working of His mighty power” (the Holy Ghost) in us.

4.  God has put all things under Christ’s feet, and He does the same for us through the working of His mighty power (Luke 10:19; Romans 16:20; Malachi 4:3).

5.  He gave Christ to be the “head over all things to the church.” He has given the “church” to be “the body of Christ.”

23      Which is his body, the fulness of him that filleth all in all.

This last verse of the first chapter of Ephesians identifies “The Church of Jesus Christ;” it is “His body.” Jesus is the head and we are the body.  The next phrase, “…the fullness of Him…” is beyond the capacity of the carnal mind to comprehend.  It simply means “the completion of Him.” When each member of “the body” is “full of the Holy Ghost (‘for by one Spirit are we all baptized into one body:’ I Corinthians 12:13),” the “body” completes the “head,” just as Christ (the head) completes the body.  It is a powerful statement, one yet to be seen fulfilled in this generation, but one that is nevertheless true.  The body of Christ (the church) when it is subject in all things to the “head (Christ),” is the “stature of the fulness of Christ” (Ephesians 4:13) on this earth.

Message 28 - By Leroy Surface - “The Secret Place of the Most High”

(An introduction to the Book of Ephesians)

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The full (verse-by-verse) Ephesian Commentary, titled “THE HABITATION,”

is now available on this web site as LS Message #37.  To go directly to the commentary

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