Walking in Wisdom
5: 15-17

Walking in wisdom DIG: How is walking in wisdom related to being filled with the Ruach Ha’Kodesh? Why is it important for believers to walk in wisdom? Specifically, how can we walk wisely? What is the difference between knowing God’s will and understanding it?

REFLECT: Who do you need to start spending more time with? Describe the difference between spending your time and investing your time? Are you asking ADONAI daily for wisdom? If not, why not? In what ways are you to love the Lord? Who can you tell?

If any of you lack wisdom, let him ask of God, and it will be given to him (James 1:5).

The word fool commonly refers to a person who acts unintelligently and irresponsibly. But Scripture defies a fool as a person who says in his heart. There is no God and who is morally corrupt, doing abominable deeds (Psalm 14:1). The fool is the person who lives apart from ADONAI – either as a theological or practical atheist or as both, denying God by his actions as well as His words. The fool is the person who rebels against God.

Because mankind is born separated from YHVH and with hearts that are naturally against Him (Romans 5:8 and 10; Ephesians 2:3; Colossians 1:21), we are born spiritually foolish. Because, although they know who God is, they do not glorify him as God or thank him. On the contrary, they have become futile in their thinking; and their undiscerning hearts have become darkened. Claiming to be wise, they have become fools (Romans 1:21-22)! Now the natural man does not receive the things from the Spirit of God – to him they are nonsense! Moreover, he is unable to grasp them, because they are evaluated through the Spirit (First Corinthians 2:14). The natural man has the most important things in life exactly reversed. Consequently, he thinks foolishness is wisdom and wisdom is foolishness (see the commentary on First Corinthians, to see link click An – The Foolishness of Worldly Wisdom).²⁰⁸

Live wisely: Therefore, walk in wisdom, not unwisely (5:15). The word therefore immediately takes us back to the apostle’s call for believers to walk as those who have been raised from the dead and are living in Messiah’s light (5:14). It also reaches back even further to build upon his call for believers to be imitators of their heavenly father (5:1). Believers are to walk wisely, rather than unwisely because we are God’s beloved children (5:1-2). Speaking to believers, James said: If any of you lack wisdom, let him ask of God, who gives to all mankind generously and without reproach, and it will be given to him (James 1:5). Paul prayed that the Colossian believers would be filled with wisdom and understanding and that they would let the word of Messiah richly dwell within them, with all wisdom and teaching and admonishing one another (Colossians 1:9 and 3:16). Instead of letting the world mold us, we will then be able to lie the Ruach and the Word renew our minds for walking in the blessings of Yeshua (see the commentary on Romans Dc – Responding to the Mercies of ADONAI).

If it had not been written centuries before the time of Paul, Proverbs 2 would appear to be a commentary on Ephesians 5:15. Throughout the chapter the writer of Proverbs speaks of walking in the wise path and the wise way and of not going into the way of the wicked or straying into the company of evil people. Similarly, Psalm 1 speaks of the blessed man as the one who does not walk in the counsel of the wicked, not stand in the path of sinners nor sit in the seat of scoffers. His delight is in ADONAI’s Torah and on it he meditates day and night (Psalm 1:1-2). The best way for believers to have the wisdom of God is to saturate ourselves in His Word and separate ourselves from the world, not setting our hearts on the wrong things. Paul told Timothy, for example, that those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge them into ruin and destruction (First Timothy 6:9).

No one can live without a god of some sort, and the spiritual fool inevitably substitutes a false god for the true God. He creates gods of his own making (see the commentary on Isaiah Hy – Worship the LORD, Not Idols), and, in effect, becomes his own god, his own authority in all matters. The way of a fool is right in his own eyes (Proverbs 12:5), and therefore he determines right and wrong and truth and falsehood entirely by his own fallen thinking and sinful inclination.²⁰⁹

Because life is short: Use your time well. The word time, here, is not chronos, meaning an orderly account, but kairos, meaning time as regarded in its strategic, seasonable and opportunistic seasons. The idea is not to make the best use of time, as such, but of taking advantage of the opportunities as they present themselves.²¹⁰ Sometimes procrastination is a legitimate response to a trivial task. But because love is what matters most, it takes top priority and use your time well. Why is now the best time to express love? Because you don’t know how long you will have the opportunity. Circumstances change. People die. Children grow up. You have no guarantee of tomorrow. If you want to express love, you had better do it now. Knowing that one day you will stand before God, here are some questions we all need to consider: How will you explain those times when projects or things were more important to you than people? Who do you need to start spending more time with? What do you need to cut out of your schedule to make that possible? What sacrifices do you need to make? The best use of life is love, the best expression of love is time. The best time to love is now.²¹¹

And the days are evil: for these are evil days (5:16). The word evil, here, is not kakos, evil in the abstract, but poneros, evil in active opposition to good. We have little time and much opposition. Our opportunities for freely doing righteousness are getting limited. When we have the opportunity to do something in God’s Name and glory, we should do so with all that we have. Paul may have specifically had in mind the corrupt and depraved living that characterized the city of Ephesus. The believers there were surrounded by paganism and infiltrated by heresy (4:14). Greediness, dishonesty, and immorality were a way of life in Ephesus, a way of life in which most of the believers themselves had once been involved and to which they were tempted to return (4:19-32 and 5:3-8). Sound a lot like today, doesn’t it.²¹²

Try to understand: So don’t be foolish, but try to understand (5:17a). Understanding suggests using our minds to discover and do the will of God. Too many believers have the idea that discovering God’s will is a mystical experience that rules out clear thinking. But this idea is wrong . . . and dangerous. We discover the will of God as He transforms the mind (Romans 12:1-2); and this transformation is the result of the Word of God, prayer, meditation, and worship. Since YHVH gave you a mind, He expects you to use it. This means that learning His will involves gathering facts, examining them, weighing them, and then praying for His wisdom (James 1:5). ADONAI doesn’t merely want us to know His will; He wants us to understand His will.²¹³

The plan of God for your life: What the Lord wants you to do (5:17b NLT). The Father has certain hopes and aspirations for his children, most notably that we would all walk in His good plan for our lives. The will of God should include all the areas discussed by Sha’ul, such as our speech, our thoughts, and our actions. We have a basic choice every day; will it be the values of the world or the will of the Lord that we follow? The Rabbi has already discussed many important details in regards to our personal walk with YHVH. He will now address the implications of the Messianic life in such areas as marriage, family, and our work.

Biblical faith is not just meant to be a religion expressed only in a house of worship. It is also extremely practical as we apply the wisdom of God to every aspect of our existence. Not surprisingly, the B’rit Chadashah, follows the Jewish approach. It takes a holistic perspective of life and faith. The first century Greek philosophies compartmentalized aspects of life into separate categories. For example, religion was distinct from work. The Gnostics even drew the division so strongly as say that the soul is good, but anything material is innately evil. Unfortunately, many “religious” people today have the same Greek attitude of not mixing their spiritual faith with their everyday life. The biblical view is that everything comes from ADONAI and we are stewards of His gifts. It is summarized in the Sh’ma (see the commentary on Deuteronomy Bw – Sh’ma Isra’el) prayed three times daily by observant Jews: You shall love ADONAI your God with all your heart, and with all your soul, and with all your strength.²¹⁴

Dear Heavenly Father, Praise You that You are totally wise in all ways, about everything including what will happen in the future (Daniel 2 and 7, Revelation 19). You even can see into people’s hearts to understand the motives behind someone’s actions. For ADONAI does not see a man as man sees, for man looks at the outward appearance, but He looks into the heart (First Samuel 16:7).

True wisdom says that loving you with all my heart, and with all my soul, and with all my strength is the wisest thing to do! Your great wisdom is guided by Your steadfast love (Psalms 63:3). All that You tell me to do or not to do, is the wisest and best advice. Your wisdom comes from the wise and loving heart of our omniscient, Almighty Father who loves His children so much that He knowing gave His own son to suffer immense shame and pain that Meshiach Yeshua might redeem thru His blood (Ephesians 1:3-7) those who love Him. He who did not spare His own Son but gave Him up for us all, how shall He not also with Him freely give us all things (Romans 8:32)? In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Living in Light
5: 8-14

Living in Light DIG: Who were the Essenes? How do believers serve as light in the world? What is the relationship between walking in love and living as children of light? What is the difference between a life that is full of darkness and a life that is full of light?

REFLECT: What preparation do you need in order to be used by God to expose the works of darkness? Has the darkness of this world lulled you into a spiritual slumber from which you need to awaken? How can you become more aware of opportunities to be light?

The light shines in the darkness, and the darkness has not overcome it (John 1:5).

This passage continues the emphasis on believer’s being imitators of God, as His dear children (5:1). The first way we are to imitate God is in His love, which Paul shows both in its true and in its counterfeit forms, with Messiah Himself being our divine pattern (to see link click Bp – Walking in Love). In verses 5:8-14 the focus is on our imitating God in relation to light.¹⁹⁹

The Rabbi now switches to a common analogy of the first century Jewish community. For you used to be darkness; but now, united with the Lord, you are light. Live like children of light (5:8). The order of creation takes an unusual turn as it states: so there was evening and there was morning, the first day (Genesis 1:5). The pagan orientation started with the light of day and then proceeded into the darkness of night. So the sun itself became a focus of pagan religions. In contrast, the Jewish people were told that the day starts in the darkness, but moves into the light. The Jewish tradition is that a new day begins when three stars can be seen in the sky. This is an apt spiritual analogy as ADONAI is moving the dark world to the light of His Kingdom.

The first century sectarian Judaism, the Qumran Community called the Essenes (to see Essenes in Judaean Society click here), perceived themselves as “sons of light” in the midst of a spiritual battle with the “sons of darkness” (War Scroll 1QM). It would be natural for Sha’ul to refer to the Messianic believers of Ephesus in a similar fashion. Although they were formerly associated with darkness, they were now filled with light as they were in Messiah (see An – The Basis of Spiritual Blessing in Messiah). Consequently, their walk should reflect the light of ADONAI.²⁰⁰

In Second Corinthians Paul explains the contrasts that exist between a child of God and an unbeliever, between the light and darkness (see the commentary on Second Corinthians Bi – Do Not be Unequally Yoked with Unbelievers). After all, light produces good fruit, but the works of darkness are unfruitful as far as spiritual things are concerned. For the fruit of the light is in every kind of goodness, rightness and truth (5:9). That light produces goodness, one manifestation of the fruit of the Ruach (see the commentary on Galatians Cb – The Fruit of the Ruach is Goodness). Goodness is “love in action.” Righteousness means rightness of characters before ADONAI and rightness of actions before men. Both of these qualities are based on truth, which is conformity to the Word and will of God. Yeshua had much to say about light and darkness: Let your light shine before others, that they may see your good deeds and glorify your Father in heaven (Matthew 5:16). This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God (John 3:19-21). Moreover, Yeshua said: I Am the Light of the World (see the commentary on The Life of Christ Gr – I AM the Light of the World).²⁰¹

As a result, the life of a believer, just like every other kind of life, is only healthy when it is growing. And as far as the life of a believer is concerned, the primary focus is to try to determine what will please the Lord (5:10). As we are obedient to what we know, our knowledge of the Lord and of His will increases and deepens. As we are faithful to the light, we are given more of this light.²⁰² But living as children of the light also means revealing God’s light in our daily lives. By our character and conduct, we bring God’s light into a dark world (see The Life of Christ Df – You are the Salt of the Earth and the Light of the World). As God’s “lights” we help others find their way to Messiah. The mind of the unsaved person is blinded by Satan (Second Corinthians 4:3-4), and by sin (see Bl – The Pagan Lifestyle). Only as a witness and shared Messiah can the light enter in. Just as a healthy person can assist the sickly, so a child of God can lead the lost out of the darkness into the Lord’s wonderful light.²⁰³

But then the apostle gives the Ephesians, and us, a warning. The child of God should have nothing to do with the deeds produced by darkness, but instead expose them (5:11a). We cannot witness to the world before coming in contact with all sorts of wickedness. But we are never to identify with that wickedness or give it the opportunity to take hold in our own life. To compromise the standards of ADONAI is to weaken our witness as well as our own character. No act of unrighteousness is acceptable or permissible. Our responsibility goes further than not participating in the sinful ways of the world, but instead, we are to expose them. To ignore evil is to encourage it; to keep quiet about it is to help promote it. The root of the verb here translated expose (Greek: elegcho) can also carry the idea of reproof, correction, punishment, or discipline.

We are to confront sin with intolerance. But many believers don’t expose the evil because they don’t take it seriously enough. They laugh and joke about things that are pure wickedness, that are immoral and extremely ungodly. They recognize the sinfulness of those things and would likely never participate in them; but they enjoy them vicariously from a distance. In doing so, they not only fail to be an influence against evil but are instead influenced by it – contaminated by it to the full extent that they think and talk about it by exposing it or rebuking it. The Rabbi goes on to say that it is shameful even to speak of the things these people do in secret (5:11b-12). Some things are so vile that they should be discussed in as little detail as possible, because even describing them is morally and spiritually dangerous.

Our recourse for exposing evil is Scripture, which is the light (Psalm 119:105, 130; Proverbs 6:23; Hebrews 4:12-13) and is profitable for teaching, for reproof, for correction, for training in righteousness (Second Timothy 3:16). All things become visible when they are exposed by the light of God’s Word (5:13). Our commission as children of light is to hold everything up to the light of Scripture, to expose and seek to remedy whatever is evil.²⁰⁴

The Rabbi then offers an invitation, a call for those who are not children of light to come into the light and be saved. This is why it says, “Get up, sleeper! Arise from the dead!” The Rabbi quotes this principle from a compilation of verses in the TaNaKh to prove his point. In Isaiah 52:1a, the prophet calls on Tziyon to awake and put on holy clothing; likewise, in Isaiah 60:1a, he calls on Jerusalem to arise for your light has come.²⁰⁵ Get up, sleeper describes the sinner who is asleep in the darkness of sin and unaware of his lost condition and tragic destiny. Like a spiritual Rip Van Winkle, he will sleep through God’s time of grace unless someone wakes him up to his spiritual need. Arise from the dead is a summons to repentance, an appeal to turn away from the darkness of sin, and into the light of Messiah. “And the Messiah will shine on you” is the Good News that YHVH has provided a remedy for every sinful person who will come to Him through His blessed Son, the Savior of Mankind (5:14)!²⁰⁶

Here’s an interesting exchange on the subject of light and darkness in a classroom between an atheist college professor and a student.

Professor: You are a Christian, aren’t you, son?

Student: Yes, sir.

Professor: So, you believe in God?

Student: Absolutely, sir.

Professor: Is God good?

Student: Sure.

Professor: Is God all powerful?

Student: Yes.

Professor: My brother died of cancer even though he prayed to God to heal him. Most of us would attempt to help others who are ill. But God didn’t. How is this God good then? Hmm?

(Student was silent.)

Professor: You can’t answer, can you? Let’s start again, young fella. Is God good?

Student: Yes.

Professor: Is Satan good?

Student: No.

Professor: Where does Satan come from?

Student: From . . . God . . .

Professor: That’s right. Tell me son, is there evil in this world?

Student: Yes.

Professor: Evil is everywhere, isn’t it? And God did make everything. Correct?

Student: Yes.

Professor: So who created evil?

(Student did not answer.)

Professor: Is there sickness? Immorality? Hatred? Ugliness? All these terrible things exist in the world, don’t they?

Student: Yes, sir.

Professor: So, who created them?

(Student had no answer.)

Professor: Science says you have 5 Senses you use to identify and observe the world around you. Tell me, son, have you ever seen God?

Student: No, sir.

Professor: Tell us if you have ever heard your God?

Student: No, sir.

Professor: Have you ever felt your God, tasted your God, smelt your God? Have you ever had any sensory perception of God for that matter?

Student: No, sir. I’m afraid I haven’t.

Professor: Yet you still believe in Him?

Student: Yes.

Professor: According to empirical, testable, demonstrable protocol, science says your God doesn’t exist. What do you say to that, son?

Student: Nothing. I only have my faith.

Professor: Yes, faith. And that is the problem science has.

Student: Professor, is there such a thing as heat?

Professor: Yes.

Student: And is there such a thing as cold?

Professor: Yes.

Student: No, sir. There isn’t.

(The lecture theater became very quiet with this turn of events.)

Student: Sir, you can have lots of heat, even more heat, superheat, mega heat, white heat, a little heat or no heat. But we don’t have anything called cold. We can hit 458 degrees below zero, which is no heat, but we can’t go any further after that. There is no such thing as cold. Cold is only a word we use to describe the absence of heat. We cannot measure cold. Heat is energy. Cold is not the opposite of heat, sir, just the absence of it.

(There was pin-drop silence in the lecture theater.)

Student: What about darkness, Professor? Is there such a thing as darkness?

Professor: Yes. What is night if there isn’t darkness?

Student: You’re wrong again, sir. Darkness is the absence of something. You can have low light, normal light, bright light, flashing light. But if you have no light constantly, you have nothing and it’s called darkness, isn’t it? In reality, darkness isn’t. If it is, well you would be able to make darkness darker, wouldn’t you?

Professor: So what is the point you are making, young man?

Student: Sir, my point is your philosophical premise is flawed.

Professor: Flawed? Can you explain how?

Student: Sir, you are working on the premise of duality. You argue there is life and then there is death, a good God and a bad God. You are viewing the concept of God as something finite, something we can measure. Sir, Science can’t even explain a thought. It uses electricity and magnetism, but has never seen, much less fully understood either one. To view death as the opposite of life is to be ignorant of the fact that death cannot exist as a substantive thing.

Death is not the opposite of life: just the absence of it. Now tell me, Professor, do you teach your students that they evolved from a monkey?

Professor: If you are referring to the natural evolutionary process, yes, of course, I do.

Student: Have you ever observed evolution with your own eyes, sir?

(The Professor shook his head with a smile, beginning to realize where the argument was going.)

Student: Since no one has ever observed the process of evolution at work and cannot even prove that this process is an on-going endeavor. Are you not teaching your opinion, sir? Are you not a scientist but a preacher?

(The class was in uproar.)

Student: Is there anyone in the class who has ever seen the Professor’s brain?

(The class broke out into laughter.)

Student: Is there anyone here who has ever heard the Professor’s brain, felt it, touched or smelt it? No one appears to have done so. So, according to the established Rules of Empirical, Stable, Demonstrable Protocol, Science says that you have no brain, sir. With all due respect, sir, how do we then trust your lectures, sir?

(The room was silent. The Professor stared at the student, his face unfathomable.)

Professor: I guess you’ll have to take them on faith, son.

Student: That is it sir . . . Exactly! The link between mankind and God is faith. That is all that keeps things alive and moving.

By the way, that student was Albert Einstein.²⁰⁷

Dear Heavenly Father, Praise You that You are real and that in Your love, You planned an eternal home in heaven (John 14:1-3) for those who love You (John 14:23, John 1:12). Thank You that Your grace offers salvation to all, and it is faith that we open our hearts to receive it. For by grace you have been saved through faith. And this is not from yourselves—it is the gift of God.  It is not based on deeds, so that no one may boast (Ephesians 2:8-9). Life in heaven will be greater than anything we can imagine on earth.
Things no eye has seen and no ear has heard, that have not entered the heart of mankind – these things God has prepared for those who love Him (First Corinthians 2:9).

Our earthly trials, though many are long and hard, will soon be over. Our earthly problems are like a blink of an eye compared to the forever length of time we will spend enjoying life with You in heaven, Your peaceful and perfect home for all eternity. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us. (Romans 8:18). We love to serve You now and look forward to praising You for all eternity. In Messiah Yeshua’s holy name and power of His resurrection. Amen

Walking in Love
5: 1-7

Walking in love DIG: Does walking in love define what it means to be an imitator of God? Explain. How do we become God’s children? What are some ways a child imitates their parents? In 4:1, Paul urges us to model our lives in accordance with our high calling as God’s grace. In 5:1, what is the model he holds up for us? How does love fulfill the Torah?

REFLECT: How might you lovingly excuse yourself from a gossipy conversation? How can partnerships (business, social, recreational) impact your spiritual life? What are some practical ways we can imitate God’s love? What are the positive and/or negative motivations which prompt you to live a godly life? Who can you tell about Him this week?

In this passage, Sha’ul first presents the positive truths about true godly love,
and then the negative truths about Satan’s counterfeit love and its consequences.

The plea (5:1-2a): Therefore . . . Paul begins Ephesians 5 in the same way as he did the previous chapter – with the word therefore. This word refers back to the forgiveness believers have found in Messiah (4:32). In Ephesians, the concept of forgiveness is connected to two vital biblical themes: redemption and grace (1:7).¹⁹⁴ . . . imitate God, as His dear children (5:1). To know what God is like we must study His Word. Yet, the more we learn of God’s character, the more we learn how far above us He is and how impossible it is to fulfill the command to imitate Him in ourselves, to be absolutely perfect, just as He is. That is why we need to be empowered with the inner strength of His Spirit so that we will know the love of Messiah is beyond all comprehension (3:16 and 19a). The only way we can imitate God is for the Lord Yeshua Messiah to live His perfect life through us. We are totally dependent on His Spirit to imitate Him (see the commentary on Galatians, to see link click Bv – Walk by the Ruach, and Not the Desires of the Flesh).

And walk in the way of love (5:2a). The walk of the believer is a key matter to Paul. He has introduced the fact that ours is a worthy walk (4:1c), and a walk different from the pagan Gentiles (4:17a). He will also call for a walk in the light (see Bq – Living in Light), and a walk in wisdom (5:15). In this verse, the apostle pleads with believers to walk in such a way that daily life is characterized by love. Growing in love is a continual need for every believer, since love fulfills all of God’s Torah (see the commentary on Romans De – Respecting Civil Authority: Love fulfills the Torah). As we grow in love we also see the need to be even more loving. And since biblically defined love is so contrary to the flesh, we are always in need of reminders and encouragement to love.¹⁹⁵

The pattern (5:2b): A young child often learns to draw by tracing. The more carefully he traces, the truer the likeness of his copy is to the original. The pattern for believers to follow in Yeshua Messiah Himself. The difference between this tracing and that of a young child learning to draw is that we will never have a time when Messiah will cease to be our pattern. In other words, we will never be “on our own,” sufficiently skilled in ourselves to live as He lived. In fact, we must allow the Ruach Ha’Kodesh to pattern us after Messiah.

Our ultimate goal for us is to imitate Yeshua’s love, just the way He loved us (5:2b). Giving oneself to others is the epitome of agape love. Biblical love is not a pleasant emotion or good feeling about someone, but the giving of oneself for his or her welfare (First John 3:16). Divine love is unconditional love, love that depends entirely on the one who loves and not on the merit, attractiveness, or response of the one loved. Messiah did not merely have a deep feeling or emotional concern for us. Nor did He sacrifice Himself for us because we were deserving. While we were still sinners (Romans 5:8), He gave Himself for us purely out of His sovereign, gracious love, taking our sin upon Himself and paying its penalty on our behalf. God’s love, and all love that is like His, loves for the sake of giving, not getting. With conditional love, if the conditions are not met there is no obligation to love. If we do not get, we do not give. Romantic, emotional “love” ebbs and flows. Therefore, to love as God loves is to love sacrificially, to love by the giving of ourselves and He gave Himself.

Messiah’s giving of Himself as an offering, as a slaughtered sacrifice was a pleasing fragrance to His heavenly Father. The first five chapters of Leviticus describe five offerings commanded by YHVH to the Israelites (see the commentary on Leviticus Ah – The Offerings from the People’s Perspective). The burnt offering (see Leviticus Ai – The Burnt Offering: Accepted by God) was fulfilled by Messiah’s total devotion to YHVH in giving His very life to obey and please His Father; the grain offering (see Leviticus Aj – The Grain Offerings: Dedicated to God) was fulfilled by the sinlessness of His sacrifice; the peace offering (see Leviticus Ak – The Peace Offerings: At Peace with God) was fulfilled by His making peace between God and mankind. All of those offerings obviously spoke of what was pleasing to ADONAI. Each of those offerings provided an aroma pleasing to the LORD. Philippians 4:18 explains that the fragrant aroma meant the sacrifice was acceptable . . . well pleasing to God.

But the other two offerings – the purification offering (see Leviticus Al – The Purification Offering: Purified by the Blood) and the guilt offering (see Leviticus Am – The Guild Offering: Evidence of Repentance) – were different because they were fulfilled by Messiah’s bearing the sin of mankind. They depicted the Father’s turning His back on the Son, when He made Him who knew no sin to be sin on our behalf (Second Corinthians 5:21), at which time Yeshua cried out from the cross: My God, My God, why have You forsaken Me (Matthew 27:46)? While Messiah was the sin-bearer, Ha’Shem could not look upon Him or rejoice in Him or be pleased with Him. But when the Father raised Messiah from the dead, the sacrifice that caused Him to become sin became the sacrifice that conquered sin. The sin that put Him to death was itself put to death, and that great act of love was to ADONAI as a fragrant aroma. And today that fragrant aroma spreads its fragrance to everyone on earth who will place themselves under the grace of that sacrifice, and it will spread its fragrance throughout heaven for all eternity. In all aspects, our lives should please God (see the commentary on Second Corinthians At – A Sweet-Smelling Aroma).¹⁹⁶

The perversion (5:3-4): Whatever ADONAI establishes, the Adversary will counterfeit. Where God establishes true love, Satan produces counterfeit “love.” This counterfeit “love” characterizes Satan’s children, those who are of the world, just as true love characterizes God’s children, those who are citizens of heaven. Among you there should not even be mentioned sexual immorality (Greek: porneia, and refers to all sexual sin), or any kind of impurity (Greek: akatharsia, and refers to anything that is unclean), or greed, which by its very nature is contrary to true love (5:3). What was acceptable in the pagan Roman Empire had, and has, no place in the life of a believer. Therefore, Paul reminded the Ephesians that these are utterly inappropriate for God’s holy people.

Also out of place are obscenity and stupid talk or coarse language; instead, you should be giving thanks (5:4). Our words are a reflection of the thoughts of our heart. Vulgar words and coarse language do not reflect the light of YHVH. As Messianic Jews and Gentiles, the Ephesians were called to use edifying speech and to give thanks. It is important to note that all the forbidden actions are verbs that are present tense, indicating an ongoing and habitual lifestyle, not merely a slip of the tongue once in a while. Such people use stupid talk and coarse language all the time, unlike the followers of Yeshua who at least battles to stay on the narrow path of righteousness. Sha’ul reminded his disciples elsewhere that many of them came out of such lifestyles, being transformed by the power of the Ruach Ha’Kodesh (First Corinthians 6:9-11).¹⁹⁷

The punishment (5:5-7): It is clear that the Rabbi was restating a truth that he had taught the Ephesians many times while he lived among them. For he said: Of this you can be sure. There should have been no doubt or confusion in their minds about what he was about to say, because it was nothing new. Ha’Shem does not tolerate sin, and perverted “love” leads to punishment. Every sexually immoral, impure or greedy person – that is, every idol-worshiper – has no share in the Kingdom of the Messiah and of God (5:5). This is a sobering statement that needs serious reflection. The Torah and the whole Bible not only have an impact on this life, but in the world to come. While Judaism has placed great value on the concept of Tikkun Olam (Repairing the World), neglecting the world to come can have catastrophic consequences. It is such an integral part of our relationship with YHVH that the apostle warns us not to let anyone deceive us by telling us that sin is tolerable and that God will not exclude unrepentant sinners from His Kingdom. Because of these things, that is the sins listed here and the lies of empty words that God’s judgment is coming on those who disobey Him. In a final warning, Paul says: Therefore, don’t become partners with them (5:6-7)! He says, “Don’t join the world in its evil; don’t be partners with it in wickedness. Instead, be partners with Messiah and His righteousness. Don’t imitate the world (First John 2:15-17), but rather be imitators of God, as His dear children” (5:1).¹⁹⁸

Dear Heavenly Father, Praise You that Your great love is wrapped in total wisdom, including even knowing the future (Dani’el 2,7, Revelation 19) and the thoughts and intents (Hebrews 4:12, Matthew 9:4) of the hearts of everyone (First Samuel 16:7, Luke 16:15, Acts 15:8). How wonderful that Your love and wisdom work together to always desire what is best for me. For ADONAI Elohim is a sun and a shield. ADONAI gives grace and glory. No good thing will He withhold from those who walk uprightly (Psalms 84:11). Your love is guided by Your all-knowing omniscience, so when you give me wisdom, it brings me eternal joy to follow Your leading.

I love You and long to live to please You while I am still on earth. It cost You so very much to buy my redemption (Hebrews 12:2). I want to thank You by listening to Your Ruach Ha’Kodesh so that I will not fall into any sin, and can conquer any temptations (First Corinthians 10:11, John 14:23). I set my joy on living for You. As I praise You, I am encouraged to remember how short life on earth is and how long eternity will be with You. I remember Your steadfast love for me. Because Your steadfast love is better than life, my lips will praise You (Psalms 63:3). It is a delight in loving You, even in hard times. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). May my life reflect Your holy goodness. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Filled with the Spirit
5: 1-21

Paul begins Ephesians 5 in the same way as he did the previous chapter – with the word therefore. This word refers back to the forgiveness believers have found in Messiah (4:32). In Ephesians, the concept of forgiveness is connected to two vital biblical themes: redemption and grace (1:7). The concept of redemption can be clearly seen in the Torah (see the commentary on Leviticus, to see link click Ek – The Sabbath Year and the Year of Jubilee). What prompted this magnanimous gesture of redemption and forgiveness, this restoration of lost status before ADONAI? Without question, the source of our forgiveness is the marvelous grace of God. Mentioned eleven times in Ephesians prior to Chapter 5, grace is the source through which we are given new life in Messiah: For it is by grace you have been saved, through faith – and this is not from yourselves, it is the gift of God – not by works, so that no one can boast (2:8-9 NIV). The word used for forgiveness in 4:32 (Greek: echarisato) is not the typical word used. In this verse, the Rabbi used a rarer word meaning to show favor, or to give freely. It could be translated to graciously forgive. These two great concepts – redemption and grace – illuminate the beauty and depth of God’s forgiveness.

A key characteristic of the doctrine of the Ruach Ha’Kodesh is His divine Name and personal nature. He is not merely an impersonal force like energy. Ephesians 4:30 speaks of grieving the Spirit. The Ruach is the Third Person of the Trinity, and is to be revered and worshiped in that manner. His work is to make clear the active presence of YHVH. In the TaNaKh, there is a frequent connection between the Spirit of God and wisdom (Exodus 31:3; 35:31; Isaiah 11:2). In Ephesians 5, the work of the Ruach Ha’Kodesh is to provide wisdom for the performance of practical tasks in the service of our Lord. God doesn’t simply give us a little taste of wisdom; He pours it out on us in abundance (1:8) as a part of a new life found in Yeshua Messiah. In some way that is beyond our complete understanding, believers even declare this wisdom to rulers and authorities in the heavens (3:10). It seems reasonable to conclude that this communication is modeled through wise living that is observed by the angels. A wise walk, filled with the Ruach, is part of God’s eternal purpose and glory.¹⁹³

Principles of New Life
4: 25-32

Principles of new life DIG: According to Rabbi Sha’ul, what specific actions distinguish the life of a believer from the life of a pagan? What does he mean when he says don’t leave room for the Adversary? Why do believers in Messiah often say things to hurt others – even though God clearly instructs them not to do so? Anger, in and of itself, is not a sin. However, what are some ways it can quickly lead to sin?

REFLECT: What is one way you have seen the contrast of the “old” and the “new” in your life? What does Paul say we are to do with our words and actions? What are some ways you have learned to redirect a conversation when a friend wants to gossip or speak badly about another person who is not present? What are some ways that you seek to build others up with your words? How does it make you feel when you can build them up?

How does remembering the way God has been compassionate with me,
help me to extend that same compassion to others through my words and actions?

The only reliable evidence of a person’s being saved is not past experience of receiving the Messiah, but a present life that reflects Him. Anyone who says, “I know Him,” but isn’t obeying His commands is a liar and the truth is not in him (First John 2:4). New creatures act like new creatures. If anyone is in Messiah, they are a new creature; the old things have passed away; behold, everything has become new (Second Corinthians 5:17). However, because of our old sin nature, we are still very human. So, the Rabbi commands us in the strength of the Ruach to subdue our unredeemed humanness (First Corinthians 9:27), and to live as new creatures in submission to Messiah as our new Master. After showing what believers are and have positionally in Messiah (Chapters 1-3), Paul first gives us some general instruction for the practicality of living the new life (4:1-24), and then continues throughout the rest of the letter to give specific commands for the conduct of that life. Here, in 4:25-32, Sha’ul gives a mitzvot reflecting several contrasts between the old life and the new one, from being lost, to being found. From lying to speaking the truth (4:25): Liars will not inherit the Kingdom of God (Revelation 21:8; First Corinthians 6:9). A believer can fall into lying just as he can fall into any sin, but if his life is a habitual flow of lies that proceed from a heart that seeks to deceive, he has no biblical basis for believing that he is saved. The person who continually lies as a regular part of his daily living shows himself to be a child of the Adversary, not of YHVH (John 8:44). The believer should not be a habitual liar. He is to be characterized by stripping off falsehood, because falsehood is incompatible with his new nature and unacceptable to his new Lord. Quoting Zechariah 8:16, Paul goes from the negative mitzvot on to the positive command: let everyone speak truth with his neighbor (4:25a). Messiah Himself is the way, the truth, and the life (John 14:6); the Ruach Ha’Kodesh is the Spirit of Truth (John 14:17), and God’s Word is truth (John 17:17). When a person is saved, he steps out of the dominion of falsehood into the dominion of truth, and every form of lying therefore is utterly inconsistent with his new self.¹⁸⁴

We are to speak the truth with other believers because we are intimately related to each other as parts of a body (4:25b). Real fellowship, whether in a marriage, a friendship, where you worship, depends on speaking the truth. In fact, the tunnel of conflict is the passageway to intimacy in any relationship. Until you care enough to confront and resolve underlying barriers, you will never grow closer to each other. But when conflict is handled correctly, we grow closer to each other by facing and resolving our differences. The Bible says: In the end, people appreciate frankness more than flattery (Proverbs 28:23 NLT).¹⁸⁵

From unrighteous anger to righteous anger (4:26-27): Be angry, but don’t sin (4:26a). It is commendable to be angry in the right situation. Anger is not always a sin; there is a righteous anger. This quote is actually from the words of King David as he spoke of righteous indignation (Psalm 4:5). Yeshua Himself expressed anger but never sinned. He displayed zealous anger over the injustice in the Temple courts (see the commentary on The Life of Christ, to see link click Bs – Jesus’ First Cleansing of the Temple at the Passover). It is indeed right to oppose all forms of injustice. The problem is that we mortals often confuse righteous indignation for the unrighteous anger of our fallen nature. Hence, there is the encouragement to refrain from sin despite an expression of anger.

But how do we do that? The simplest answer is to be angry at the things that God is angry about, and to hate what God hates? So, what does God hate? Once again, the Word of God gives us guidance. There are six things ADONAI hates, seven which he detests: a haughty look, a lying tongue, hands that shed innocent blood, a heart that plots wicked schemes, feet swift in running to do evil, a false witness who lies with every breath, and him who sows strife among brothers (Proverbs 6:16-19). Moreover, Paul counsels believers not to let the sun go down before you have dealt with the cause of your anger (4:26b). This is wise advice. Unforgiveness has a terribly destructive effect on one’s soul. It has been said that holding onto a grudge is similar to taking a poison pill and waiting for the other person to die! Unforgiveness can be devastating to one’s spiritual life, but that is not the worst of it. Such sin opens the door for the Adversary to maximize the damage.¹⁸⁶

There are certain situations that make you more vulnerable to being angry than others. Some circumstances will cause you to stumble almost immediately, while others don’t bother you much. These situations are unique to your weaknesses, and you need to identify them because Satan surely knows them. He knows exactly what trips you up, and he is constantly working to get you into those situations (First Peter 5:8). Therefore, you should identify your typical pattern of temptation and prepare to avoid those situations as much as possible. The Bible repeatedly tells us to anticipate and be ready to face temptation, otherwise you leave room for the Adversary (4:27). Wise planning reduces temptation. Follow godly advice: Plan carefully what you do . . . avoid evil and walk straight ahead. Don’t go one step off the right path (Proverbs 4:26-27 ). God’s people avoid evil ways, and they protect themselves by watching where they go (Proverbs 16:17 ).¹⁸⁷

From stealing to sharing (4:28): The thief must stop stealing. Instead, he should make an honest living by his own efforts (4:28a). The grammar of this verse suggests that some of the Ephesians struggled with this sin in the past. Believers in Yeshua are to turn from any such behavior and make an honest living by their own efforts. There are to be no thieves in the community of Messiah. Each individual is to perform an honest job to provide for themselves and their family. This way he will be able to share with those in need (4:28b). Instead of the previous life of thievery, and taking advantage of other people, the new believers in Ephesus are told to even share with those in need. It is reminiscent of the Torah mitzvot to leave the corners of their field in order to share their blessings with the less fortunate (see the commentary on Leviticus Dh – Be Holy because ADONAI is Holy). It should not surprise us that the Body of Messiah is to conduct itself with many of the same principles already given to Isra’el in the Torah of Moshe.¹⁸⁸

From harmful words to good words (4:29-30): The tongue is exceedingly difficult to control (Jam 3:6-8). But it only speaks what the heart tells it to say (Mt 12:34; Mk 7:14-23). Thus, a foul mouth comes from a foul heart, and the only way for ADONAI to cleanse our tongue is through His Word, which fills the heart with whatever is true, noble, righteous, pure, loveable or admirable, on some virtue or on something praiseworthy (Phi 4:8).¹⁸⁹ Let no harmful language come from your mouth, only good words that are helpful in meeting the need, words that will benefit those who hear them (4:29). But, since most of the Ephesian believers originally came from the pagan world (see Bl – The Pagan Lifestyle), this would be a timely reminder. Fallen society usually does not think twice about the use of inappropriate or harmful words. In many places it is actually part of the accepted culture or even considered a sign of strength. In Judaism, and now in the Messianic community, it is to be otherwise. Our words reflect the real condition of our spirit and we are to use them wisely. For example, what is considered one of the worst sins in the TaNaKh is speaking evil of others. A graphic reminder is the account of Miriam and Aaron speaking against Moshe along with the resulting judgment (see the commentary on Numbers Bu – The Rebellion of Aaron and Miryam).

Even if there is some truth to a statement, one is encouraged to hold back his or her words if they are not edifying. The Talmud (see The Life of Christ Ei – The Oral Law) even takes it further in an interesting discussion of this topic. It is said that we should even be wary of negative, non-verbal communication. It is called avak lashon ha’ra (the dust of evil speaking) and includes such actions as rolling the eyes, nodding in approval to negative comments or spreading innuendos. How interesting that we can be influenced by the negative dust of evil speaking or by the positive dust of our rabbi (see 4:21).

The principle of avoiding evil speech obviously carries over to the listener as well. The Talmud sums up its perspective in the following, “Why do human fingers resemble pegs? So that if one hears something harmful, one can plug one’s fingers in one’s ears (Tractate Ketuvot 5b). Rabbi Sha’ul’s command is not only to avoid that which is harmful, but also to speak words that will benefit others. Such language will not be destructive or even neutral, but will build up those who hear it. In short, we have enough negativity in the pagan world. We certainly don’t need it in the community of Messiah. Is our language uplifting or negative? Are people encouraged or discouraged when they are around us?

It’s bad enough that hurtful language has a negative impact on others. But such behavior also hurts the Ruach who lives within the believers. If we aren’t motivated to give better speech on account of those around us, then we should give thought to the fact that God Himself might be hurt in the process.¹⁹⁰ Don’t cause grief to God’s Ruach Ha’Kodesh (4:30a). All sin is painful to God, but sin in His children breaks His heart. When His children refuse to change the ways of the old life for the ways of the new, God grieves. The Spirit of God weeps, as it were, when He sees believers lying instead of speaking the truth, becoming unrighteously angry rather than having a zealous anger over injustice, stealing instead of sharing, and speaking hurtful words instead of good, uplifting and gracious words.

Whatever violates the will of ADONAI and the holiness of the heart will grieve the third Person of the Trinity. Grieving can lead to quenching or extinguishing (First Thess 5:19), and therefore to a forfeiture of power and blessing. It should also be noted that such responses by the Ruach indicate that He is a Person, which can be seen in the use of personal pronouns referring to Him (John 14:17, 16:13, and so on). His identity as a Comforter, or Helper (John 16:16 and 26, 15:26, 16:7), indicates that He is like Messiah, who is a Person. The Ruach Ha’Kodesh has intellect (First Cor 2:11), feelings (Rom 8;27, 15:30), and will (First Cor 12:11). He works (First Cor 12:11), searches (First Cor 2;10), speaks (Acts 13:2), testifies (John 15:26), teaches (John 14:26), convicts (John 6:8-11), regenerates (John 3:5), intercedes (Acts 8:26), guides (John 16:13), glorifies Messiah (John 16:14), and directs service to God (Acts 16:6-7). And specifically in light of this portion of Scripture pertaining to the Ephesians, the Spirit can be tested (Acts 5:9), lied to (Acts 5:3), resisted (Acts 7:51), insulted (Heb 10:29), and blasphemed (see The Life of Messiah Em – Whoever Blasphemes Against the Holy Spirit Will Never be Forgiven). Therefore, Sha’ul asks, in effect, “How can you do what is so displeasing to the One who has sealed you as His property until the day of final redemption” (see Aq – Sealed with the Ruach)? The Spirit is God’s personal mark of authenticity on us, His stamp of divine approval. How could we grieve the One who is our Helper, Comforter, Teacher, Advocate, Divine Resident of our hearts, and sponsor of our eternal redemption (4:30b). Paul is not saying that we should avoid sin in order to keep our salvation; but rather, that we should be eternally grateful to the Ruach Ha’Kodesh for His making it impossible for us to lose it (see The Life of Christ Ms – The Eternal Security of the Believer).¹⁹¹

From natural vices to supernatural virtues (4:31-32): The apostle ties this appeal to the fact of the Ruach’s presence in our lives. Get rid of all bitterness, rage, anger, violent assertiveness and slander, along with all spitefulness (4:31). The renewed life includes all facets: words, thoughts, and actions. Whatever is ungodly and produces negative fruit, we are told to get rid of it. These things not only hurt others, but they greatly hinder our own spiritual journey. Don’t we have enough challenges without dragging an extra backpack filled with cement? We are cautioned to get rid of the extra weight so we may more fully enjoy ADONAI’s blessing in our life.

Instead, be kind to each other, tenderhearted; and forgive each other, just as in the Messiah God has also forgiven you (4:32). In contrast to the problematic attitudes of our old sin nature, the Messianic believers are encouraged to put on that which makes for edification. Instead of tearing down, we are to build up. Despite the temptation to hang onto negative attitudes, we are to let them go in the spirit of forgiveness. Some may object to this high standard, as it seems virtually impossible within our own strength. That is why the Rabbi immediately ties these positive attitudes to the work of Yeshua on our behalf. Since YHVH has shown such great kindness to us, how can we not treat others the same way? If the Father, through Yeshua, had forgiven us of our own transgressions, do we have any legitimate basis not to show sincere forgiveness to those around us? Those who understand the grace of Messiah are the ones who find it easy to extend that same kind of grace to others. We should ask, “How is my own personal spiritual journey progressing? Am I having more and more victory over the old sin nature? Do people see in me the good fruit of a life submitted to the Ruach?” May we continue to walk in the abundant life provided for us through Messiah.¹⁹²

Dear Heavenly Father, what a wonderful Father You are! It is a joy to please You. Life’s short times of happiness will soon be over; but as I live to please You, there is an eternal joy in my heart. I bow before You in humble worship, recognizing how glorious and how wise You are. Your love is so amazingly great and Your omniscience of knowing all is so wonderful. It is wise to follow Your Word. All that You loving tell me to do is for my best. It is foolish to think that real joy could be found by going my own way. Thank You so much for not only redeeming those who love You from sin’s power and punishment; but also living within your children (John 14:23), always being there (Hebrews 13:5c) in a loving relationship to help and to guide. There are many problems in this world, but they will be over soon and heaven’s joys will last forever and ever (Romans 8:18)! It is a comfort to know that you, my Holy Almighty Father, are sovereign overall and you will bring those who love You to Your eternal home of joy and peace. For all eternity I know that I will have the wonderful privilege to live with You, praising You forever for how fantastic You are! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Messianic Renewal
4: 20-24

Messianic renewal DIG: Why did Sha’ul need to remind the Ephesians about their former lifestyle? How is salvation like putting on a new set of clothes. What was the message that the Ephesians had been taught by Messiah? How does speaking truthfully support and build up the Body of Messiah? How does telling lies and gossiping break it down?

REFLECT: How has your world view changed since accepting Messiah as your Lord and Savior? How would you describe the difference between your “old self” and your “new self.” Is there anything that still needs to be changed? If you were to go on trial for being a believer, would there be enough evidence to convict you? Why? Why not?

As believers, we have not simply changed our minds,
we have totally changed our citizenship.

Sha’ul reinforced his warning (to see link click Bl – The Pagan Lifestyle) with an argument from the spiritual experience of his readers. The emphasis is on the mind, or the outlook, of the believer. But this [pagan lifestyle] is not the lesson you learned from the Messiah (4:20)! Rabbi Sha’ul gives the Ephesians a short but powerful reminder that this is not the walk of redemption that they learned from Messiah. He emphasizes that this new life must be learned. It does not come naturally or without concerted effort. It means to have a personal relationship with Messiah so you get to know Him better each day. We must be students of the Torah (our blueprint for living) and all the Scriptures. Most importantly, we must consistently apply the Word in our daily lives, our fellowship with God is based on it.

The pressure of the pagan world will invariably press hard on all believers but we will stand strong as we actively grow in our spiritual lives. The Talmud (see the commentary on The Life of Christ Ei – The Oral Law) gives a beautiful illustration of the relationship between rabbi and disciple when it says, “Let your house be a meeting place for the rabbis, and cover yourself in the dust of their feet, and drink their words thirstily (Pirke Avot 1:4). That means not getting too far behind Yeshua or too far ahead of Him! Sha’ul reminds his readers, including us, that we must continue to learn and apply our Great Rabbi’s words to guarantee our spiritual victory over this world.¹⁷⁸

If you really have heard Him and have been taught in Him (4:21a NASB) could not possibly refer to hearing Yeshua’s physical voice on earth, because there is no way that could have been true of all the believers in Asia Minor to whom Paul was writing. It must refer to the hearing of His spiritual call to salvation (John 8:47, 10:27; Acts 3:22-23; Hebrews 3:7-8). Many references in the B’rit Chadashah speak of this hearing being taught as the call of God (Acts 2:39). In Him means in union with Messiah and further emphasizes the fact that at moment of conversion we received the truth embodied in Messiah because we can to be in Him. Then you learned that what is in Yeshua is truth (4:21b). The truth about Yeshua is that it leads to salvation and the fulness of life. Everything that has importance in this life. John summed up this relationship with truth when he wrote: We know also that the Son of God has come and has given us understanding, so that we may know Him who is true. And we are in Him who is true by being in His Son Yeshua Messiah. He is the true God and eternal life (First John 5:20 NIV).¹⁷⁹

Then, so far as your former way of life is concerned, you must strip off your old nature, because your old nature is thoroughly rotted by its deceptive desires (4:22). The analogy here is that of changing clothes. The old way of life is compared to some old clothes that do not suit us anymore. In fact, they are called thoroughly rotted! It is also analogous to our old sin nature (see the commentary on Romans Bm – The Consequences of Adam), that has too much control over us. Once again, the Rabbi reminds the Messianic believers of Ephesus that there is great deception when we yield to our old sin nature. So many people are blissfully walking on the wide path to destruction (see The Life of Christ Dw – The Narrow and Wide Gates)! This is the way of the pagans and it used to be the way of many of the Ephesian believers (and us) in their (our) pasts. But they now have a new calling and purpose in Yeshua,¹⁸⁰ which necessitates a new spiritual attire.

And being renewed continually in the spirit of your mind, put on the new self (4:23-24a ESV). This makes it clear that such renewal is the result of stripping off your old nature is the context in which we put on the new self. Salvation relates to the mind, which is the center of thought, understanding, and belief, as well as of motive and action. When a person accepts Messiah as their Lord and Savior, ADONAI initially renews their mind, giving it a completely new spiritual and moral capability – a capability that the most brilliant and educated mind apart from Messiah can never achieve (see the commentary on First Corinthians Aq – The Maturity of the Spiritual Believer). This renewal continues through the believer’s life as he is obedient to the Word and will of God (Romans 12:1-2). The process is not a one-time accomplishment, but the continual work of the Spirit in the child of God (Titus 3:5). Our resources are God’s Word and prayer. It is through these means that we live the life in Messiah (Philippians 2:5; Colossians 3:16; Second Timothy 1:7).¹⁸¹

Dear Heavenly Father, Praise You for the wonderful union that you promise to those who love You (Ephesians 1:10, John 17:21-23). The union is so much greater than even a friend whom we see daily. Union means that you are with me all the time and never leave. For God Himself has said: I will never leave you or forsake you (Hebrews 13:5c). Because You are a living and eternal God, union with You will never wear out nor get old, but will endure forever and ever! For He is the living God, enduring forever! His Kingdom will never be destroyed, His dominion will never end (Dani’el 6:26).

Many are the times of trials on earth, but always You are there to guide and to comfort. Praise You for being omniscient, knowing all including what will happen in the future (Daniel 2, 7). That means that when we need to know what path to take, You not only know the hearts of all those involved in the situation, You also know what will happen in the future. When we listen and follow Your advice we are following the wisest path. There will still be problems and pains, but as we focus on spending all eternity with You – that is the wisest path that will bring joy for the all eternity! For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18).

How special it is to have You with me always. When things go well, You are right there guiding and I can give You praise for how things worked out. Making time to praise You is such a wise use of time for praising both pleases You and encourages my own heart. Praise to You for You are Holy, Almighty, All-powerful, All-wise, our Forgiving Savior and Loving Father! I love You and rejoice in following You in all we do. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

And clothe yourselves with the new nature created to be godly, which expresses itself in the righteousness and holiness that flow from the truth (4:24). As believers, we have not simply changed our minds; we have totally changed our citizenship, which is now in heaven (Philippians 3:20). We belong to God’s new creation in Messiah (see the commentary on Second Corinthians Bd – A New Creation), and therefore, the ideas and desires of our old sin nature should no longer control our lives. The simplest illustration of this great truth is given in the Gospel of John 11 with the resurrection of Lazarus. Our Lord’s friend, Lazarus, have been in the grave four days, when Yeshua and His apostles arrived at Bethany, and even his sister Martha admitted that, by then, his decaying body would smell (John 11:39). However, Yeshua spoke the word and Lazarus came forth alive, an illustration of John 5:24. Notice our Lord’s next words: Take off the grave clothes, and let him go (John 11:44 NIV). Take off the grave clothes! Lazarus no longer belonged to the old dominion of death, for he was now alive. Why go about wearing grave clothes? Take off the old and put on the new!

But, how do we do this? The inspired writer gives us the answer? You must let your spirits and minds keep being renewed (4:23). Conversion is a crisis that leads to a process. Through Messiah, once-and-for-all-time, we have been given a new position in His new creation, but day-by-day, we must use what He has given us by faith. The Word of God renews the mind as we surrender our all to Him (Romans 12:1-2). Make them holy by Your truth; teach them Your Word, which is truth (John 17:17). As the mind understands the truth of God’s Word, it is gradually transformed by the Ruach, and this renewal leads to a changed life. Physically, you are what you eat, but spiritually, you are what you think. For as a person thinks in his heart, so he is (Proverbs 23:7). This is why it is so important as believers to spend time daily meditating on the Word, praying, and fellowshipping with God.¹⁸²

The renewed clothing includes a renewed mind and spirit. It is not merely washing the old clothes, as it were. The Messianic faith is not just a self-help or self-improvement program. It is, in fact, just the opposite. Yeshua did not call His disciples to merely improve themselves, but to die to themselves (Matthew 10:38-39). The new clothes referred to, actually represent an entirely new nature. This new spirit and new heart are predicted in the TaNaKh as a benefit that God will provide in the days of Messiah (see the commentary on Jeremiah Eo – The Days are Coming, declares the LORD, When I Will Make a New Covenant with the People of Isra’el). The believers of Ephesus had experienced this renewal when they trusted in Yeshua as their Messiah which, in turn, produced fruit that is opposite of the pagan world. In contrast to the old sin nature, they were then producing fruit consistent with the Spirit of Truth. Sha’ul notes that it is righteousness and holiness that flow from the truth of Yeshua.¹⁸³

The Pagan Lifestyle
4: 17-19

The pagan lifestyle DIG: In what way is life prior to knowing Messiah pointless? How is the knowledge and wisdom of the world actually foolish? What is the natural result of people turning away from God? How does a person become numb to ADONAI?

REFLECT: Why is it important for you to remember what life apart from Yeshua was like? How do you keep from being lured into the pagan actions of the world? What do you do if you find yourself slipping back to that old lifestyle? Who are you accountable to?

Our lives are restless and unfulfilled until we make the connection with God.

This therefore refers back to what Sha’ul has been saying about our high calling in Yeshua Messiah. Because we are called to salvation, unified in the Body of Messiah, gifted through the Ruach Ha’Kodesh, and built up by godly examples, we should not live as the pagan Gentiles do. We cannot accomplish the glorious work of Messiah by continuing to live the way the world lives.¹⁷³ Do not love the world or the things of the world. If someone loves the world, then love for the Father is not in him; because the things of the world – the desires of the old sin nature, the desires of the eyes, and the pride of life – are not from the Father but from the world (First John 2:15-16).

Therefore, with the Lords’ authority, I say this: Live no longer as the pagan Gentiles do (4:17a ESV). Although Jewish believers from the local synagogue had started the Messianic community in Ephesus, many new believers from the Gentile community soon joined them. In the first century, Gentiles practiced rampant paganism. The only way to break free from that lifestyle was to affiliate with the Jewish people and the God of Isra’el. As a result, a number of former pagans became either a God-fearer or a proselyte of the Covenant (see the commentary on Acts, to see link click Bb – An Ethiopian Asks about Isaiah 53). With the arrival of Yeshua and the Messianic fulfillment, there was another viable option. Gentiles were then invited to participate equally in the B’rit Chadashah faith and thus be directly connected to YHVH. Of course, it would have been a poignant reminder to the Messianic Jews of Ephesus as they too could fall to the temptations of the pagan world. In fact, all believers in Messiah must stay vigilant in their focus on maintaining a godly walk.

For they walk in the futility (Greek: mataio teti, meaning vanity or emptiness) of their minds (4:17b ESV). This is an appropriate description of the pagan lifestyle. If a person has no relationship with the living God, then what is his purpose? Ultimately, there is no point to all the effort, time, and resources put into seeking the meaning of our lives without being connected to our Creator. Many are aimless and empty today and thus try to fill the void with all sorts of worldly substitutes (see the commentary on the Life of Solomon Cd – The Search for Satisfaction). Some of them are obviously destructive like bad relationships and addictions, while others may even seem like good things like commitment to career or good relationships. Ironically, some people even use religious observances in their quest to find true meaning. But they are all inadequate substitutes for a real relationship with ADONAI. Messiah has come to connect us to the Source of blessing and peace. Our lives are restless and unfulfilled until we make the connection with God.

Their minds are full of darkness (4:18a). The world places great value on academics and information. It all sounds good and convincing to the multitudes, but once again it is a deception. When Solomon reflected on this, he concluded that the fear of ADONAI is the beginning of knowledge (Proverbs 1:7). Wisdom and knowledge of the world is no doubt impressive, but it pales compared to knowing God. There is a spiritual deception that can take place when we seek intelligence without the knowledge of our Father in Heaven. Ironically, even Sha’ul calls such intelligence foolishness, as the pagan values of the world actually resist the will of YHVH (see the commentary on First Corinthians An – The Foolishness of Worldly Wisdom).¹⁷⁴

They wander far from the life that God gives because they have closed their minds and hardened their hearts against Him (4:18b NLT). When people continue to sin and turn away from God, they become apathetic and insensitive and do not care about the consequences of their unrighteous thoughts and actions. Their conscience even becomes scarred with tissue that is not sensitive to wrong (First Timothy 4:2; Titus 1:15). Our wicked society is so determined not to be discovered for what it is, that it has become callous both to reality and to the consequences of sin. On the other hand, sins that were hidden or excused are now indulged in, brazenly and blatantly with no semblance of morality. When self-desire rules, indecency runs wild and proceeds to cauterize the conscience, the God-given warning light and pain center of the soul. Those who are dying are desensitized to that which is killing them – because they chose it that way. Even when held up shamefully in full view of the world, their sins are not recognized as sinful or as the cause of increasing meaninglessness, hopelessness, and despair (see the commentary on Romans An – The Depraved Mind of the Gentile Pagan).¹⁷⁵

Every time a person fails to respond in faith to the prompting of the Ruach Ha’Kodesh through the truth of the Scriptures, his or her heart becomes a little harder. With every act of disobedience, it becomes a little bit easier to disobey the next time.¹⁷⁶ They have lost all feeling (4:19a). This is the natural result of a mind and heart far from God. Once again the context of Ephesians is informative (see the commentary on Revelation Az – The Church at Ephesus). The city was the headquarters for the Roman Temple of Diana, one of the seven wonders of antiquity. The Romans had embraced Artemis, the Greek goddess of fertility, and rebranded her for their purposes, which included sexual immorality. This verse implies that there is a progressive inability of the conscience to do its work as a person keeps resisting the truth of Ha’Shem. There is a danger in such a case that one’s heart and moral values will become calloused, much like Pharaoh’s did in ancient Egypt. It is even more difficult at that point to understand and discern the will of God.

As the mind and heart turn away from the values of God, the bad fruit in the person’s life becomes obvious. The Rabbi notes a short list of examples including sexual immorality and greed. So they have abandoned themselves to sensuality, practicing any kind of impurity and always greedy for more (4:19b). As a traditional Jew, Sha’ul had a high view of the Torah, God’s blueprint for living. There are many aspects to the Torah, but part of it was to keep Isra’el on the right track. Rabbinic tradition teaches that there are two main sections of the Torah: 248 positive commandment and 365 negative commands, which together comprise the 613 mitzvot of the Torah. 248 is said to be the number of bones in the human body and 365 represents every day of the solar year. Hence, Jews are called on to perform the mitzvot every day of their lives with all their being (Tractate Makkot 23b). In contrast, the pagans walk in such a way that breaking the Torah mitzvot becomes a habit. They would by definition be considered ritually unclean (see the commentary on Leviticus Bk – Ritually Clean and Unclean Animals) and forbidden to come close to YHVH.¹⁷⁷

Dear Heavenly Father, Praise You for being such a wise and fantastic Father! As I follow Your ways, I know with absolute certainty that I am following the best path. I desire to keep my heart soft and tender to hear from You and to obey Your Word. Sometimes I look around and we see the ungodly flourishing; but their happiness lasts only for a blink and then an eternity of intense pain and suffering. You hurled them down to destruction. How suddenly they became a ruin – terminated, consumed by terrors (Psalms 73:17c-18). However, for those who love You, there will be an eternity of great peace and joy with no pain. It is so worthwhile to follow You now. Yet I am continually with You. You hold my right hand. You guide me with Your counsel, and afterward You will take me into glory (Psalms 73:23-24)

I desire to follow Your ways for the joy of pleasing such a wonderful Father. You not only rescue and deliver those who love You from sin’s penalty, but you promise to bring us into Your eternal Kingdom! He rescued us from the domain of darkness and brought us into the kingdom of the Son whom He loves.  In Him we have redemption – the release of sins (Colossians 1:13-14).

How gracious of You to promise an additional blessing of rewarding Your children (John 1:12 and Ephesians 1:5) for their works done from a loving heart. For no one can lay any other foundation than what is already laid – which is Yeshua the Messiah.  Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear. For the Day will show it, because it is to be revealed by fire; and the fire itself will test each one’s work – what sort it is.  If anyone’s work built on the foundation survives, he will receive a reward (First Corinthians 3:11-14). Thank You for being the best Father that ever could be. You are so holy, perfect and wonderful. It is a joy to walk in Your ways! In Messiah Yeshua’s holy name and power of His resurrection. Amen

Building Up the Body of Messiah
4: 12-16

Building the Body of Messiah DIG: How is Messiah the “head” of the Church? What are the three parts of God’s plan to build up the Body? What are five results of following God’s pattern for building up the Body? What are some other ways of illustrating Paul’s point?

REFLECT: What keeps believers from exhibiting humility, gentleness, and patience with one another and becoming one as Paul instructs in this passage? What are the four tools for your spiritual growth? Are you using all your tools? Are you growing in your faith with Yeshua?

Love is the main building block of the Body of Messiah.

The gift of shepherd/teacher (to see link click Bj – Shepherds and Teachers) is so important that Rabbi Sha’ul gives more details of their job description. Most shepherds/teachers do a large part of the work of ministry, but that is actually not their top priority. Their time is used much more efficiently when he equips his congregation to use their spiritual gifts and perform the details of the ministry. This is a profound thought and a principle taught to Moshe long ago (see the commentary on Exodus Cw – Moses and Jethro). When acted upon, it will save the shepherd/teacher from burn out. The results of this balanced philosophy of ministry will be that all the members of the Body of Messiah will grow in faith and become mature ministers in His holy work.¹⁶⁵

Equipping: The task of a shepherd/teacher (see Bj – Shepherds and Teachers) is to equip God’s people (4:12a). The first task within God’s design is for the evangelists and shepherd/teachers to be properly equipping believers. The evangelist’s work is to bring men and women to understanding of the Gospel of salvation, to lead them to receive Yeshua Messiah as Lord and Savior and thereby become children in His spiritual family and citizens of His divine Kingdom. The shepherd/teacher’s subsequent work, then, is to provide leadership and spiritual resources to cause believers to be conformed to the likeness of their Lord through continual obedience to His Word and to provide a pattern, or an example, of godliness (First Thessalonians 1:2-7; First Peter 5:3).

ADONAI has given four basic tools, as it were, for the equipping of believers. The most important is His Word, the Bible (Second Timothy 3:16-17; John 15:3). The second tool is prayer. The shepherd/teacher is responsible to prepare himself and to lead his people to prepare themselves in prayer (Colossians 4:12-13). The third tool of equipping is testing and the fourth is suffering. These are primary experiences by which the believer is refined to greater holiness (James 1:2-4; First Peter 5:10; Philippians 3:10; Second Corinthians 1:4-5).¹⁶⁶

Dear Heavenly Father, Praise You so much for your wonderful gift of prayer! Thank You that You are never too busy to listen to my needs. How awesome that You desire to live with me and to never leave me. For God Himself has said: I will never leave you or forsake you (Hebrews 13:5c). To have You by my side to help and to guide me is such a great privilege.

Prayer is so helpful during the trials of life. How encouraging it is that You are always there to guide and to comfort. I never go thru a trial alone, for You are there with me. I praise You for being omniscient, knowing all including what will happen in the future (Daniel 2 and 7). That means that when I need to know what path to take, or what to do in a difficult situation, You know both the hearts of all those involved and you also know what will happen in the future. When I listen and follow Your advice in Your Word I know that I am following the wisest path. There will still be problems and pains in this life, but as I focus on spending all eternity with You – I rest easy! For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18).

Making time to praise You is such a wise use of time, for praising both pleases You and encourages our own heart. Praise to You for You are Holy, Almighty, All-powerful, All-wise, our Forgiving Savior and Loving Father! I love You and rejoice in following You in all I do. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Service: The second part of God’s plan to build up the Body of Messiah is the work of service (4:12b). No shepherd, or even a large group of gifted leaders, can do everything a Messianic congregation or church needs to do. No matter how gifted, talented, and dedicated a shepherd may be, the work to be done where he is called to minister will always greatly exceed his time and abilities. His purpose in God’s plan is not to try to meet all those needs (see 4:16a below). Obviously the leaders share in serving, and many of the congregation share in equipping, but God’s basic design for the Church is the equipping done so that the believers can serve each other effectively. The entire congregation is to be aggressively involved in the work of the Lord (First Corinthians 15:58; First Peter 2:5, 9, and 4:10-11; and contrast Second Thessalonians 3:11). When leadership is faithful in prayer and in the teaching of the Word, the people will be properly equipped and rightly motivated to do the work of service. This is the work of every believer. Attendance is a poor substitute for participation in ministry.

Building up: The third element and immediate goal of the Body of Messiah is it being built up (4:12c). Building up (Greek: oikodome), literally refers to the building of a house, and was used figuratively. Of any sort of construction. It is the spiritual edification and development of the Ephesian church of which Paul was speaking here. The Body is built up externally through evangelism as more believers are added, but the emphasis here is on its being built up internally and spiritually as all believers are nurtured to fruitful service through the Word. Rabbi Sha’ul’s encouragement to the Ephesian elders emphasizes this process: I commend you to God and to the Word . . . which is able to build you up (Acts 20:32). The maturation of the congregation is tied to learning of, and obedience to, the Scriptures. Just as newborn babies desire physical milk, so should believers desire the spiritual nourishment of the Word of God. Be like newborn babies, thirsty for the pure milk of the Word (First Peter 2:2).¹⁶⁷ There are five results of following God’s pattern for building up the Body of Messiah.

Unity of faith: As the Church is built up, it is unified. Until we all arrive at the unity implied by faith (4:13a). The ultimate spiritual target for the church begins with the unity of faith. Faith here does not refer to the act of salvation or of obedience, but sound biblical doctrine (see below). Faith is the content of the Gospel in its most complete form. As the church at Corinth so clearly illustrates, disunity in the church comes from doctrinal ignorance and spiritual immaturity. When believers are properly taught and when they use their spiritual gifts and serve faithfully, unity of faith is the inevitable result. Only a biblically equipped, faithfully serving, and spiritually mature church can arrive at the unity of faith. There can never be any unity in the church apart from doctrinal truth.

Knowledge of Messiah: The second result of following God’s pattern for building up the Body of Messiah is knowing the Son of God (4:13b). Paul is not talking about salvation knowledge, but about the deep knowledge (Greek: epignosis, meaning a full knowledge that is correct and accurate) through a relationship with Messiah that comes only through prayer and faithful study of, and obedience to, God’s Word (Philippians 3:8-10 and 12). Growing deeper in knowing the Son of God is the process of sanctification and takes a lifetime. It will not be complete until we see our Lord face-to-face (John 10:27).

Spiritual maturity: The third result of following God’s pattern for building up the Body of Messiah is spiritual maturity, measuring up to the full and complete standard of Messiah (4:13c ESV). ADONAI’s great desire for His Body is that every believer, without exception, be conformed into the likeness of His Son (Romans 8:29), reflecting the full and complete standard of Messiah. Therefore, we are called to walk in the same manner as He walked (First John 2:6; Colossians 4:12), and He walked in complete and continual fellowship with, and obedience to, the Father (Second Corinthians 3:18).¹⁶⁷ But because of our sin nature (Romans 3:23), spiritual maturity is neither instant nor automatic; it is a gradual, progressive, life-long process. The Bible says that when we are finally able to see Yeshua perfectly, we will become perfectly like Him (First John 3:2 NLT). We were created to be like Messiah.¹⁶⁹

Sound doctrine: The fourth result of following God’s pattern for building up the Body of Messiah is sound doctrine. Part of maturity is being able to evaluate different claims about truth, and to reject those that are unworthy of the Gospel, and to embrace those of God’s truth. We will then no longer be infants (4:14a). Building up the Body of Messiah means growing into maturity, a progressive development out of the condition of being spiritual children. Here Paul makes an analogy between physical development and spiritual development. As with one’s physical birth, there needs to be a spiritual birth. This was the point that Yeshua discussed with another famous rabbi of the first century (see the commentary on The Life of Christ Bv – Jesus Teaches Nicodemus). After one’s birth, there is the time to grow. An infant moves from the crib, crawling, then to toddling, as he begins walking. It is this analogy that Rabbi Sha’ul brings in his word of encouragement. The Ephesian believers, both Jewish and Gentile, had been born of the Ruach Ha’Kodesh, but the time had come for them to move on beyond spiritual infancy. It is understandable for a baby to throw some of his food off of his plate, but it’s totally shocking to see a grown man do the same thing. Yet, there are believers who never grow beyond their infant stage. Paul wants them to know they should grow up. Do not be tossed about by the waves and blown along by every wind of teaching, at the mercy of people clever in devising ways to deceive (4:14b). There is a bit of irony in the Rabbi’s encouragement here. He had just highlighted the importance of good shepherds and good teaching to the Ephesians above. But evidently some of them were all too willing to accept some counterfeit teaching that was not correct. They are said to have opened themselves up to some clever people who were skilled at deceiving the ignorant. As a result of not listening to sound doctrine, they found themselves blown along by every wind, like a rudderless ship in a storm. The waves were causing them to be tossed about as if they lacked the foundation of good biblical teaching from the Scriptures.¹⁷⁰

Speaking the truth in love: The fifth and final feature that is primarily a requirement, and yet also a result of following God’s pattern for His Body will be in direct opposition to being tossed, carried away, tricked, and deceived by the schemes of the Adversary, namely, speaking the truth in love. Much of our growth as believers doesn’t come from sitting in a classroom, but from experiences where we see mature believers speaking the truth in love. We will in every respect grow up into Him who is the head, the Messiah (4:15). In contrast to the deceptive message of false teachers, the Ephesians were encouraged to live in the truth of Yeshua and the purity of the Good News. This truth was not only good for their own spiritual life but it would also have a positive impact with those around them.

What is the basis of this truth? A rabbinic midrash illustrates it well where it is pointed out that the word truth (Hebrew: emet) comes from the letters and are first, middle, and last in the Hebrew alphabet (alef, mem, and tav). This is said to be a reminder that all truth comes from God, the first, middle, and last things (Genesis Rabba 81.2). Yes, we must communicate the truth of ADONAI, but we must do it in a loving manner. It does no good to berate people with the truth. We might drive them away further. But our calling is not to compromise the truth of God as we let it shine through our loving spirit. We need both elements in balance: truth and love. By doing so, the Apostle says that we will grow up in Messiah.¹⁷¹

In our physical health, we understand how important wholeness is. Problems in one part of the body affect other parts. Likewise, under ADONAI’s control, the whole Body is being fitted and held together by the support of every joint, with each part working to fulfill its function (4:16a). The spiritual Body of Messiah is fitted together in such a way as to be beneficial to us and to bring glory to YHVH. He is the one who gives the required gifts (see Bf – The Gifts of Messiah to His Church) and holds us all together. He even provides the nutrients for the healthy movement of His Body, down to the very joints of the skeleton. We do things God’s way, Sha’ul says that each part will fulfill its intended function, resulting in a strong spiritual body.

As if to emphasize the point, the Rabbi asserts that love is the main building block for the Body of Yeshua. This is how the Body grows and builds itself up in love (4:16b). This was just as important a word for the first century Messianic believers of Ephesus, as it is for us today. Am I growing in my faith in Yeshua? Have I discovered my spiritual gift(s), and am I using them within a local Messianic congregation or church? May we, like the Ephesians, receive the teaching of Rabbi Sha’ul and apply it in a dynamic way as we press on in Messiah.¹⁷²

Shepherds and Teachers
4: 11d

Furthermore, He gave some people as shepherds and teachers.

The Hebrew word shepherd (roeh) evokes a most beautiful picture. From ancient times, the duties of a shepherd would include feeding, protecting, and guiding. Of course some sheep go astray on their own perilous path and need rescue. Sha’ul notes that ADONAI has equipped some within the Body of Messiah to fulfill the ministry of a spiritual shepherd, a vital calling since the sheep of Yeshua need to be watched over. The Greek syntax here makes a direct connection between the shepherds and teachers. It could even be considered one gift, teaching-shepherds, for some people. Either way, the importance of good shepherding and good teaching cannot be over-emphasized in the spiritual life.¹⁶³

The shepherd’s job was to protect his flock and guide them to good pastures with plenty of food and slow-moving, easily accessible water. If fed grass of poor quality, the sheep would be malnourished. If the water moved too quickly, the sheep would be too afraid to drink from it. Guiding the flock of sheep to a good location was an extremely important task for a shepherd because good pastures kept his flock healthy.

A shepherd typically carried a few items with him to aid him in his task of caring for the sheep. First, he would have a rod. The rod was a sturdy stick with a knob at one end. Sometimes the knob even had nails in it to make it a better weapon. The shepherd used his rod to protect his sheep from wild animals or other threats. The shepherd also carried a long staff. The staff was used as a walking stick for the shepherd, who also used it to maneuver sheep when needed. For further protection, shepherds often carried a sling, consisting of a leather pouch on a string. Placing a stone in the pouch, a skilled shepherd could fling rocky projectiles over a good distance in order to scare off or wound wild animals.

During biblical times, families in the Middle East relied upon sheep to provide food, wool, and sheepskin. Because sheep were so valuable, shepherds would stay with the flock to protect them day and night. Frequently, the youngest boy in the family served as a shepherd until he grew older and could do harder manual labor. David was a shepherd for his family, and he often used references to shepherding in the book of Psalms. One of the most well-known psalms, Psalm 23, describes the Lord as our Great Shepherd.

The Lord is my shepherd, I lack nothing.
He makes me lie down in green pastures,
he leads me beside quiet waters,
He refreshes my soul.
He guides me along the right paths
for his name’s sake.
Even though I walk
through the darkest valley,
I will fear no evil,
for you are with me;
your rod and your staff,
they comfort me.

You prepare a table before me
in the presence of my enemies.
You anoint my head with oil;
my cup overflows.
Surely your goodness and love will follow me
all the days of my life,
and I will dwell in the house of the LORD forever.

Notable shepherds in the TaNaKh, besides David, are Abel, Moses, Amos, and, for a time at least, Zechariah. In the B’rit Chadashah, shepherds near Bethlehem are the ones chosen to witness the heavenly announcement of Messiah’s birth (see the commentary on The Life of Christ, to see link click Ar – The Shepherds and the Angels). And Yeshua claims to be the Good Shepherd who truly cares for His sheep – so much so that He lays down His life for them (see The Life of Christ Gu – The Good Shepherd and His Sheep). Just as ADONAI provides shepherds to lead and care for His flock here on earth, so does God care for us. Even when life gets difficult, God protects us spiritually, guides us, and never leaves us. We can trust that He is the perfect Shepherd.¹⁶⁴

Dear Heavenly Father, Praise You for being such a wonderful Shepherd! You care so tenderly for each of Your sheep. What a comfort it is to know that You are always present, ready and willing to protect and guide me. For God Himself has said: I will never leave you or forsake you (Hebrews 13:5c). Life on earth gets so busy with so many necessary things to do, but You are never too busy to shepherd me. You are always right with me. Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:23). How amazing that You abide with me, never leaving me but living with me!

Your steadfast love is so wonderful to always be able to run to. When problems seem so huge that they seem impossible for us to solve, your love is the bedrock we can always run to. Even when David was being sought after to be killed by King Sha’ul and the entire army, David was calm and trusting in you. He knew that not only are You greater than any king and his army, Your love is still there in the midst of the problem. O God, You are my God, earnestly I seek You. My soul thirsts for You. My flesh longs for You in a dry and weary land, where there is no water. . . Since Your lovingkindness is better than life, my lips will praise You. (Psalms 63:1, 3). And just like David, we need to always trust in Your steadfast love – no matter what is happening, You are our Great, loving and powerful Shepherd. You are in control- always! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Paul declares that if you are a teacher, use your gift in teaching (Romans 12:7a). The meaning is simple and straightforward. Didaskon (teaches) refers to the act of teaching, and didaskalia (teaching) can refer to what is taught as well as to the act of teaching it. Both of those meanings are appropriate to this gift. The believer, if you are a teacher, is divinely gifted with a special ability to interpret and present God’s truth understandably. The primary difference between teaching and prophesying is not in content but in the distinction between the ability to proclaim and the ability to give systematic and regular instruction in God’s Word. The gift of teaching could apply wherever God’s truth is taught. The early Messianic community was characterized by regular teaching (Acts 2:42). The Great Commission includes the command: Go therefore and make disciples of all nations – teaching them to observe all that I commanded you (Matthew 28:19-20 NASB). This spiritual gift includes features of both preaching and teaching.

Women have all the spiritual gifts that men have except being the sole teacher of a Messianic congregation or the sole pastor of a church. Timothy was the pastor of the church at Ephesus and addressed this issue directly (see my commentary on Genesis Lv – Women and Spiritual Gifts). From his inspired writing, it seems clear that women can teach other women, children, teenagers, and, under the authority of their husband, they can teach men (see the commentary on Acts Cf – Priscilla and Aquila Teach Apollos), or a mixed group as a team. A great example of women’s ministry is Kristi McLelland’s (see her teaching ministry at newlensbiblicalstudies.com). However, there are some “progressive” women today who are like Eve in the Garden of Eden. ADONAI said to her: You are free to eat from any tree in the garden, but you must not eat from the tree of the knowledge of good and evil (Genesis 2:16-17a). And today, Messiah says to these “progressive” women, “You are free to exercise any spiritual gift that I bless you with, but you must not be the sole teacher of a Messianic congregation or the sole pastor of a church.” And like Eve, they say, “Well, if that’s the one spiritual gift I can’t have; then that’s exactly the one I want!”

Evangelists
4: 11a

Furthermore, he gave some people as evangelists.

Evangelists (Greek: evangelistes) are men and women who are the messengers of the Good News and to proclaim that message with boldness. Evangelists are given the unique ability by the Ruach Ha’Kodesh to clearly and effectively communicate the Gospel of Yeshua Messiah to others. They are burdened in their hearts for the lost and will go out of their way to share the truth to them. Evangelists are able to overcome the normal fear of rejection and engage non-believers in meaningful conversations about Messiah. This brings them great joy knowing that the feet that bring good news are beautiful to those who believe (Isaiah 52:7). Both men and women can have this gift. Most people think of an evangelist preaching to large crowds, like Billy Graham. But evangelism is also important on an individual, one-on-one basis.

The specific term evangelist is used only here in Ephesians, in Acts 21:8, where Philip is called an evangelist, and in Second Timothy 4:5, where Timothy is told to do the work of an evangelist. But these limited references describe a vital, extensive, and far-reaching ministry, indicated by the use of the vert euangelizo (to proclaim the Good News) 54 times, and the noun euangelion (Good News) 76 times. ADONAI was the first evangelist, since He told the Good News to Abraham in advance by saying, “Through you, all the Gentile Nations will be blessed (Galatians 3:8b). Even the angel evangelized when he announced the birth of Messiah (Luke 2:10). Yeshua Himself evangelized in preaching the Gospel (Luke 20:1), as did His apostles in preaching the Word (Acts 8:4).

Philip demonstrates that the evangelist is not a man with ten suits and ten sermons who runs a road show (see the commentary on Acts, to see link click Bb – An Ethiopian Aska about Isaiah 53). Evangelists in the B’rit Chadashah were missionaries and church planters (much like the apostles, but without the title and miraculous gifts), who went where the name of Yeshua Messiah was not known and led people to faith in the Savior. Then they taught the new believers the Word, built them up, and moved on to new territory. Timothy illustrates the fact that an evangelist can be identified with a local congregation in a prolonged ministry for purposes of preaching and expounding on the true Gospel, in order to counter false teachers and their counterfeit message and to establish sound doctrine and godliness.

Gifted evangelists are uniquely designed and given to the Church to reach the lost with the saving Gospel, and every Messianic congregation and church should consider this ministry as a high priority. The local assembly should raise up evangelists, to send some out to the mission field and to have others remain permanently in the local fellowship – to teach, mobilize, and lead others out to fulfill the commission of winning the lost to Messiah.¹⁶² However, the fact that you may not possess this gift does not exclude you from being burdened for lost souls or witnessing to them. In the early Messianic community, every believer was a witness (Acts 2:41-47; 11:19-21). And Peter commands us that we must always be prepared to give an answer to everyone who asks us to give the reason for the hope that is within us (First Peter 3:15).

Dear Heavenly Father, Thank You for the privilege and joy of telling others about You! How wonderful it is to bring good news (Isaiah 52:7, Romans 10:15), when all around there are problems and the world seems spinning to its destruction. What fantastic good news the gospel is! “Therefore, let it be known to you, brothers, that through this One [Messiah Yeshua] is proclaimed to you the removal of sins, including all those from which you could not be set right by the Torah of Moses.  Through this One everyone who keeps trusting is made righteous (Acts13:38-39).

Being an evangelist may bring suffering and hardships while on earth, but what eternal joy there will be in heaven by those who have heard and received the Gospel! As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry. (Second Timothy 4:5). When we focus on the eternal length of time in heaven, it is so important to make time to evangelize, using the wisdom and power of the Ruach Ha’Kodesh. Sometimes we may evangelize by speaking to those we know, sometimes we may evangelize by prayer. Always sharing the Gospel is very important and a great privilege. In Messiah Yeshua’s holy name and power of His resurrection. Amen

Prophets
4: 11b

Furthermore, He gave some people as prophets.

Prophecy, like the gifts of healing, effecting of miracles and tongues, was a temporary sign gift (Romans 12:6; First Corinthians 12:10; Ephesians 4:11). The simplest definition of the gift of prophecy is speaking on God’s behalf. There were prophets during the B’rit Chadashah; Agabus (Acts 11:27-28, 21:10-11); Anna the prophetess (Luke 2:36-38); Barnabas, Simon called Niger and Lucius the Cyrene (Acts 13:17); Judas and Silas (Acts 15:32); the four daughters of Philip who prophesied (Acts 21:9); and the apostle John who prophesied in Revelation. Prophets foretold either near historical events or far eschatological events. But, once the last book in the Bible was written, the canon of Scripture was closed and there was no need for any further revelation. The Ruach Ha’Kodesh has equipped us with everything we would need to live a victorious life (see the commentary on Hebrews, to see link click Ai – The Superiority of Messiah to the Prophets). Therefore, prophecy has ceased (13:8).

There is no continuous revelation. John declares to us: I warn everyone hearing the words of this prophecy in this book that if anyone adds to them, God will add to him the plagues written in this book. And if anyone takes anything away from the words in the book of this prophecy, God will take away his share in the Tree of Life and the holy City, as described in this book (Revelation 22:18-19). Pat Robertson of the 700 Club, and many others like him have made false political prophecies. That is the rotten fruit of the “prophets” we have today. They are all charlatans. Why listen to any of them? Why continue to listen to people who have not been truthful and speak falsely? When wrong, they make excuses. Cults, like the Mormons, believe in continued revealing. People who are referred to as “prophets” today make up the “social-justice movement,” and other political factions. To think of them as “prophets” is at best confusing, and at worst a demonic distraction.

If prophecy has not ceased then the judgments of prophets have not ceased: If a prophet presumptuously speaks a word in My Name which I didn’t order him to say, or if he speaks in the name of other gods, then that prophet must die. You may be wondering, “How do we know if a word has not been spoken by ADONAI?” When a prophet speaks in the name of ADONAI, and the prediction does not come true – that is, the word is not fulfilled – then ADONAI did not speak that word. That [person] spoke arrogantly (Deuteronomy 18:20-22). Significantly, this passage follows on Moshe’s prediction that a prophet like me would arise, that prophet being Yeshua (Acts 3:22).

Dear Wise Heavenly Father, Praise You that you know the future as though it was a past event. Though I cannot see in the dark – You see perfectly in the dark. You discern my thinking from afar. You observe my journeying and my resting and You are familiar with all my ways. . . Even darkness is not dark for You, and night is as bright as day – darkness and light are alike (Psalms 139:2b-3, 12).

How incredibly wise of You to send Your prophets to proclaim future kingdoms hundreds of years before they come to power (Daniel 2 and 7). Thank You that Your kingdom power and rule is eternal for You will rule with Your children forever. God’s dominion is an everlasting dominion that will never pass away, and His kingdom is one that will not be destroyed . . . Then the kingdom, power, and greatness of the kingdoms under all heaven will be given to the people of the kedoshim of the Most High. Their kingdom is an everlasting kingdom, and all dominions will serve and obey him (Daniel 7:14 and 27). I keep my eyes forced on You when problems and trials come, for I trust with confidence that Your kingdom which You predicted is one-hundred percent sure and will definitely come to pass. In Yeshua’s holy name and power of His resurrection. Amen

Prophets in the Dispensation of Torah were well known . . . Moses, Isaiah, Jeremiah, Ezeki’el, Dani’el, Hosea, Joel, Amos, Obediah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. We have their names. If there are prophets today, who are they? What are their prophecies? Do their “prophecies” align with God’s Word? That is how we can determine which are true prophecies or false, Satanic delusions!

Because the canon of Scripture was closed at the end of the first century with the book of Revelation, we don’t need any more insights into divine mysteries, for the Bible explains what we need to know. Since teaching and preaching carry the burden to edify and exhort, there is really no need for prophecy to exist. Even Timothy was to study the Word so that he could rightly teach it (Second Timothy 2:15 and 4:2) and to read it publicly (First Timothy 4:13). Thus, the Word that Paul was most concerned with Timothy speaking and teaching was what had already been written. Some prophecy could have still been going on at this point, but once the written Word was finished, the need for it slowly diminished. This can be seen through the Scriptures. The original language in Hebrews 1:1-2 infers that when God spoke through Messiah as recorded by His servants the apostles and prophets, He spoke once for all. In other words, there will be no more revelation or prophecy until the Second Coming of Messiah. Joel indicates that prophesy will be reactivated at that time: After [the Second Coming] I will pour out My Spirit on all humanity. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions (Joel 2:28-29).

In the meantime, Messiah has spoken, and His Church has been established. Ephesians 2:20 says that the household of God, the Church, has been built on the foundation of the apostles and prophets, Yeshua Messiah Himself being the cornerstone. Ephesians 3:5 also indicates that God revealed the mystery of Messiah and the foundation of the Church through the apostles and prophets. Thus, prophesy through the TaNaKh, prophesy through Messiah, and prophesy through the apostles and prophets in the B’rit Chadashah was all part of what we now have as God’s written and complete Word. Prophesy will happen again when Messiah returns; but until then, we need to take advantage of all that the Lord has given us in this time through His finished Word and the leading of His Spirit. God’s power has given us everything we need for living a godly life (Second Peter 1:3). 

This does not make the Church boring or dead, for we can still seek the Ruach Ha’Kodesh. ADONAI still speaks through His Word and by His Spirit to our hearts according to His Word. Scripture is alive, and our Savior is alive. See, the Word of God is alive! It is at work and is sharper than any double-edged sword – it cuts right through to where soul meets spirit and joints meet marrow, and it is quick to judge the inner reflections and attitudes of the heart (Hebrews 4:12). Life in Messiah is a living and active experience with our risen Savior as He guides us into all truth by His Spirit and works to conform us into His image (Romans 8:29). We need to pay attention to the Ruach Ha’Kodesh within our hearts, not grieving Him or quenching Him. He has plenty of ministry to do aside from prophetic ministry given that we have an entire Bible to study and learn. We need to let God’s Word dwell in us richly (Colossians 3:16) so that we can have the wisdom that we need. We can count on ADONAI to supply us with whatever wisdom that we may be lacking. Messiah is sufficient and His Word is sufficient. We truly have all that we will ever need until Yeshua returns.¹⁶¹

Apostles
4: 11a

Furthermore, He gave some people as apostles.

Sha’ul now enumerates the specific spiritual gifts that are given to Yeshua’s followers. The gift of being an apostle is for those sent out to represent Messiah. In Judaism, it has a much stronger meaning than merely one sent out. It also means a direct spokesman. The Talmud (see the commentary on The Life of Christ, to see link click Ei – The Oral Law) says, “a shaliach (one who is sent) is the same as the one who sent him” (Tractate Berachot 34).¹⁵⁸ They were given two basic responsibilities. First, to lay a foundation of the Church (Ephesians 2:20), and secondly, to confirm God’s Word through signs and wonders and miracles (Second Corinthians 12:12; Acts 8:6-7; Hebrews 2:3-4).

Dear Heavenly Father, Praise You that in Your great chesed love and care for Your children, You gave signs and wonders and miracles to confirm Your Word. You could have gone to heaven and been finished with miracles, but You graciously chose to bestow the ability to perform signs and miracles on the early Church that it would grow as it proclaimed Messiah Yeshua’s great victory over sin and death.

Thank You for so clearly fulfilling all the many prophecies in the TaNaKh about the coming Messiah. It is especially powerful that Messiah Yeshua performed all the signs and wonders that Isaiah had predicted that the Messiah would do. Then the eyes of the blind will be opened and the ears of the deaf unstopped. Then the lame will leap like a deer, and the tongue of the mute will sing (Isaiah 35:5-6a). He opened my eyes! . . . Since the beginning of the world, no one has ever heard that anyone has opened the eyes of a man born blind.  If this man were not from God, He couldn’t do anything.” (John 9:30c, 32-33). Thank You for using miracles that so clearly express Your power and Sovereign Godliness to draw people to Yourself, by Messiah’s many and Awesome miracles and as signs to confirm Your Word to the early Church. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The first of the gifted men in the B’rit Chadashah Church were the apostles, of whom Yeshua Messiah Himself is foremost (Hebrews 3:1). In its primary and most technical sense, apostle is used in the B’rit Chadashah only of the Twelve, including Matthias, who replaced Judas (Acts 1:26), and of Paul, who was uniquely set apart as the apostle to the Gentiles (Galatians 1:15-17; First Corinthians 15:7-9; Second Corinthians 11:5). The qualifications for apostleship were having been chosen directly by Yeshua and having witnessed the resurrected Messiah (Mark 3:13; Acts 1:22-24). Paul was the last to meet those qualifications (Romans 1:1). It is not possible therefore, as some claim, for there to be apostles in the Church today. Some have observed that the apostles were like delegates to a constitutional convention. When the convention is over, the position ceases.

The term apostle is used in a more general sense of other men in the early Messianic Community, such as Barnabas (Acts 14), Silas and Timothy (First Thessalonians 2:6), and few other outstanding leaders (Romans 16:7; Second Corinthians 8:23; Philippians 2:25). The false apostles spoken of in Second Corinthians (see the commentary on Second Corinthians Bz – Servants of Satan) no doubt counterfeited this class of apostleship, since the others were limited to thirteen and were very well known. The true apostles in this second group were called messengers (Hebrew: apostoloi) of the churches (Second Corinthians 8:23), whereas the thirteen were apostles of Yeshua Messiah (Galatians 1:1; First Peter 1:1). When the B’rit Chadashah canon of Scripture was completed, and the foundation of the Church had been laid, the office of apostle therefore ceased.¹⁵⁹

However, there is a new unbiblical religious movement called The New Apostolic Reformation, or NAR, which contradicts this biblical teaching. They emphasize experience over Scripture, mysticism over doctrine, and modern-day “apostles” over the plain text of the Bible. Of particular distinction in the NAR are the role and power of spiritual leaders and miracle-workers, the reception of “new” revelations from God, an over-emphasis on spiritual warfare, and a pursuit of cultural and political control in society. The seeking of signs and wonders in the New Apostolic Reformation is always accompanied by blatantly false doctrine.

Growth in the NAR is driven primarily through small groups and church planting, often completely independent of a parent congregation. The movement is not centrally controlled, and many of its followers will not self-identify as part of it or even recognize the name. All the same, thousands of churches and millions of believers adhere to the teachings of the New Apostolic Reformation. Popular teachers associated with the New Apostolic Reformation include Bill Johnson, Rick Joyner, Kim Clement, and Lou Engle.

The NAR teaches that God’s intended form of church governance is “apostles and prophets,” holding leadership over evangelists, pastors, and teachers. However, this has not been the case for the vast majority of Christian history. So, according to the NAR, God began to restore prophets and apostles over the last thirty to forty years. Only now, as the church is properly guided by the appropriate spiritual leaders, can it fulfill its commission. This commission is seen as more than spiritual, as it includes cultural and political control.

In the NAR, “apostles” are seen as the highest of all spiritual leaders, being specially empowered by God. True maturity and unity, per the New Apostolic Reformation, is only found in those who submit to the leadership of their “apostles.” According to this teaching, as the church unifies behind “the apostles,” these leaders will develop greater and greater supernatural powers. Eventually, this will include the ability to perform mass healings and suspend the laws of physics. These signs are meant to encourage a massive wave of converts. These “apostles” are supposedly to be recipients of a great wealth transfer (in the end times), which will supposedly enable the Church to establish God’s kingdom on earth.¹⁶⁰

The Gifts of Messiah to His Church
4: 7-11

The gifts of Messiah to His Church DIG: What is your spiritual gift (s)? Are some gifts more important than others? Why? Why not? What is the purpose of spiritual gifts? Who gives these gifts to the Church? What is the difference between a talent and a spiritual gift?

REFLECT: Why is it so important for you to use your spiritual gift in the Body of Messiah? How do you feel when you exercise your spiritual gift(s)? Why is it impossible to brag about your spiritual gift? What role do you see your particular gift(s) building up the Body?

Your spiritual gifts were not given for your own benefit, but for the benefit of others,
just as other people were given gifts for your benefit.

The essence of the Gospel is not in what we should do for God, but what God has done for us. The B’rit Chadashah, like the TaNaKh, contains many commands, but they are not the heart of our faith. They are simply what YHVH calls and enables us to do for His glory in response to what He has done for us through our Lord Yeshua Messiah. Every book in the B’rit Chadashah teaches what Messiah has done for believers, and every B’rit Chadashah encouragement is built on that foundation of ADONAI’s gracious provision through the Savior. God gave the supreme gift of grace and His children are to respond in faithful obedience: For we are God’s workmanship, created in Messiah Yeshua to do good works, which God prepared in advance for us to do (2:10 NIV).

Rabbi Sha’ul begins this passage by referring to what Ha’Shem has done for those who have trusted in His Son. Paul has just described the walk of the believer (to see the link click Be – Walking Together in Unity), which is carried out through the ministry of the gifts that God has given us. Here, the apostle first assures us that every believer has been individually gifted; then he shows us how Messiah obtained the right to give gifts; and finally he mentions some of the gifts through whom the Lord blesses the entire Church.

The apostle moves from the unity of believers to the uniqueness of believers when he says: Each one of us, however, has been given grace to be measured by the Messiah’s gift (4:7). God has provided His redemption to us through His grace at the moment of salvation (see the commentary on The Life of Christ Bw – What God Does for Us at the Moment of Faith), but that’s not where it stops. He has also equipped us with a gift drawn from the abundance of Messiah. The Greek word for grace (charis), is the same word used to describe our experience of Yeshua’s salvation (2:8). As our redemption is a free gift of God, so too is the grace gift a free present from the Father. Every believer has a certain charisma (grace gift) for service in His Kingdom. The verse here implies that we were given differing abilities based upon Messiah’s equipping. Although the gifts vary, the Rabbi is quick to point out that each believer, without question, is the recipient of at least one grace gift.¹⁵⁴ No one person has all the gifts, but most people have a very strong primary gift, and a secondary gift. There are other lists of gifts in the B’rit Chadashah (see the commentary on Romans Dc – Responding to the Mercies of ADONAI: spiritual gifts) and (see the commentary on First Corinthians Ch – Unwrapping Your Spiritual Gifts).

There are similarities and differences between talents and spiritual gifts. Both are gifts from God. Both grow in effectiveness with use. Both are intended to be used on behalf of others, not for selfish purposes. First Corinthians 12:7 states that spiritual gifts are given to benefit others and not ourselves. As the two great commandments deal with loving God and others, it follows that one should use their talents for those purposes. But to whom and when talents and spiritual gifts are given differs. A person (regardless of his belief in God or in Messiah) is given a natural talent as a result of a combination of genetics (some have natural ability in music, art, or mathematics) and surroundings (growing up in a musical family will aid one in developing a talent for music), or because God desired to give certain individuals with certain talents, for example, Bezalel in Exodus 31:1-6.¹⁵⁵This is why the Scriptures say: After he went up into the heights, he led captivity captive and he gave spiritual gifts to mankind (4:8). The apostle highlights a parallel passage from the TaNaKh that predicts the giving of grace gifts. The original context of Psalm 68:18 speaks of King David, after a victorious military campaign, giving gifts, or spoils, to his troops. Some literalists might object to the apostle’s use of this passage in the context of spiritual gifts. However, as a trained Pharisaic rabbi of his day, Sha’ul was making use of some common interpretive methods used within first century Judaism. It was summarized by the acronym PaRDeS, which means garden or paradise. The four Hebrew letters, however, stand for the following: Pey/P for peshat (a literal interpretation), Resh/R for remez (a hint and represents an implied meaning of text which usually has a deeper meaning), Dalet/D for darash (means searching), and Samech/S for sod (hidden meaning). Here in Ephesians 4:8, the Rabbi is making a nice rabbinic point by the use of of remez, a hint of the Messiah through the deeper meaning of David’s experience.¹⁵⁶

Kefa tells us that between Jesus’ death on the cross and His resurrection, our Lord was put to death in the body but made alive by the Spirit. He was spiritually alive but physically dead. Sometime during those three days He went and preached to the spirits in prison (First Peter 3:18-19). With Messiah dead on the cross the demons must have been celebrating their seeming victory only to have the living Messiah show up and make a triumphant announcement that He had conquered death. Rabbi Sha’ul mentions the same thing when Messiah descended into the low, earthly regions of sh’ol (Ephesians 4:9). The TaNaKh refers to the place of the dead as sh’ol (Deuteronomy 32:22; Job 26:6; Psalm 16:10).

One part of sh’ol was a place of torment and agony, occupied by the unrighteous dead and by the demons who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built (1 Pet 3:20a). However, another part of sh’ol was a place of contentment and rest, inhabited by the righteous dead who had put their faith in God. Abraham’s side (Lk 16:22) was a common name for that side of sh’ol at the time of the Messiah. They resided there until Yeshua had paid for their sins on the cross. Then, after declaring victory over those very demons, the Lord of Life liberated the godly captives and led them to heaven when He ascended on high (Eph 4:8). Among those who went with Him were Adam, Eve, Abel, Seth, Enoch, Methuselah, Lamech, Noah and all the righteous of the TaNaKh before the cross, including those mentioned in the hall of faith in the book of Hebrews (see my commentary on Hebrews Cl – The Hall of Faith).

The point is that after Messiah’s ascension, He would then give spiritual gifts to mankind.

The One who went down, Yeshua Messiah, is Himself the One who also went up, far above all of heaven, in order to fill all things (4:10). Paul is quick to point out the expression “He went up” cannot mean anything except that “He also went down.” Since, as seems clear, “He went up” refers to our Lord’s being taken up to heaven, then “He went down” must refer to His descent into sh’ol sometime during the three days that Messiah’s body lay in the tomb. The Lord was first lowered, and then exalted (Philippians 2:4-11).

Furthermore, He gave some people as apostles, some as prophets, some as evangelists, and some as shepherds and teachers (4:11). Messiah not only gives spiritual gifts to individual believers, but also to the total Body. The gifts are the people. How does a believer discover and develop such gifts? Gifts are not toys to play with; they are tools to build with. And if they are not used in love, they become weapons to fight with, which is what happened in the Corinthian church (First Corinthians Chapters 12 to 14). Believers are not to live in isolation. The writer to the Hebrews tells us that we should not give up meeting together, as some are in the habit of doing, but encouraging one another – and all the more as you see the Day of the Lord approaching (Hebrews 10:25), after all, we are members of the same Body.¹⁵⁷

Dear Heavenly Father, Praise Your great and Awesome love and wisdom! You not only gave the fantastic gift of redemption thru Messiah’s blood (Ephesians 1:7) but you also wisely gave gifts to your children to equip the saints for the work of ministry, for building up the body of Christ, (Ephesians 4:12). I am amazed at Your great love and also at how wisely You planned for the Church to be built up, after Messiah was resurrected and returned to heaven. You did not leave Your children alone, for You gave them Your Ruach ha’Kodesh. But the Helper, the Ruach ha’Kodesh whom the Father will send in My name, will teach you everything and remind you of everything that I said to you (John 14:26).

To the praise of Your glory, You perfectly planned (Ephesians 1:10) for both the marvelous redemption of those who love You, and also how to help them to become mature in You (Ephesians 4:13). Thank You for Your wise and wonderful love that gives gifts to Your children to mature and unite them together in Messiah. In him you also are being built together into a dwelling place for God by the Spirit (Ephesians 2:22).

Walking Together in Unity
4: 1-6

Walking together in unity DIG: What do you think are the main factors that contribute to the success of a sports team? Why is unity so important? How does humility aid unity? How do the attitudes and actions identified by Sha’ul in these verses serve as a demonstration of the Gospel? How do they help us share the Messiah with others? Who can you tell this week?

REFLECT: Why is pride and disunity (squabbling, cliques, power struggles, sniping about other denominations) unworthy of our calling? How do patience and bearing with one another aid unity? How can a personal struggle or crisis bring us into a relationship with another person with whom we would not have connected under normal circumstances?

Believers demonstrate the truth of the Gospel by being unified in their actions.

The persistent danger of the Church throughout the ages has been to reverse the proper order of sound doctrine and good works. Some think you can get to heaven because of good works. But nothing could be further from the truth. You get to heaven not because of what you do, but because of what you believe. We do good works because we are saved, not in order to be saved (James 2:14-24). The command to lead a life worthy of the calling to which you have been called (4:1c), should be interpreted in this manner. This is true of every person; we are broken by sin. Here is what ADONAI wants to see as true about us – that we walk in unity with other believers. At the cross, we all stand in need of the Lord’s forgiveness. Thus, our unity in Messiah demonstrates the very essence of the Gospel: all have sinned (Romans 3:23), and salvation is available to all through faith in Messiah (Romans 10:9-11).¹⁴⁰

The “therefore” of Ephesians 4:1a marks the transition from positional to practical truth, from doctrine to duty, and from principle to practice. Paul makes a similar transition in the book of Romans. After laying down eleven chapters of doctrine, he devotes the rest of his letter to urging believers to live in accordance with that doctrine. In Galatians, the Rabbi devotes the first four chapters to explaining our liberty in Messiah and the last two chapters to encouraging believers to live in that liberty. That sort of division is found in many of Sha’ul’s letters (also see Philippians 2:1-2; Colossians 3:5; First Thessalonians 4:1). Right practice must always be based on right principle.¹⁴¹

Before giving his appeal, Paul once again refers to himself as the prisoner of the Lord (4:1b). We are again reminded that Sha’ul is not giving this teaching from the comfort of his home or rabbinical academy, but from the confines of a Roman prison. His practical urgings therefore are not merely religious clichés, but heartfelt lessons refined within the harsh reality of the real world. The recipients of his letter would no doubt pay extra attention to this apostle who did not just talk the walk, but also walked the walk! Ephesians is often joined with Colossians, Philippians and Philemon which were written by the Rabbi during his years of confinement and called, “The Prison Epistles.”¹⁴²

The apostle made no apology for begging with the Ephesians to do what he knew was right. He was not giving suggestions, but giving divine standards, standards apart from which they could not live in a way that was fitting for children of God. He wouldn’t rest until all those given to his spiritual care were walking in a manner worthy of the calling to which you had been called (4:1c).

Walk is frequently used in the B’rit Chadashah to refer to daily conduct, day-by-day-living, and it’s the theme of the last three chapters of Ephesians. In the first sixteen verses of Chapter 4, Paul emphasizes the unity and in the rest of the chapter the uniqueness of the walk of the believer. In Chapters 5 and 6 he stresses the moral purity, the wisdom, the Spirit control, the family manifestations, and the spiritual warfare of the believer’s walk.

Worthy has the root meaning of balancing the scales – what is on one side of the scale should be equal in weight to what is on the other side. By extension, the word came to be applied to anything that was expected to correspond to something else. A person worthy of his pay was one whose day’s work corresponded to his day’s wages. The believer who walks in a manner worthy of the calling is one whose daily living corresponds to his high position as a child of God and fellow heir with Yeshua Messiah.¹⁴³ In other words, they are to practice what they preach and have their experience measure up to their standing in grace.

The calling to which you have been called is the sovereign, saving calling of ADONAI (1 Thess 2:12). No one can come to Me, Yeshua said, unless the Father who sent Me draws him (Jn 6:44-45). On another occasion, He said: And I, if I be lifted up from the earth, will draw all men to Myself (Jn 12:32). Paul tells us that those whom God predestined, He also called, and those whom He called, He also caused to be considered righteous, and those whom He caused to be considered righteous He also glorified (8:30)! As the apostle mentioned in the opening of his letter: Messiah chose us in love before the creation of the universe to be holy and without defect in his presence (1:4). No person can be saved without accepting Yeshua Messiah as their Savior out of their own free will. But no person can choose Messiah who has not already been chosen by the Father and the Son. You did not choose Me, Yeshua explained to His apostles, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain (John 15:16).¹⁴⁴

As mentioned earlier (to see the link click Ao – Chosen in Messiah) this is called an antinomy. An antimony in the Bible is two truths, both of which are capable of being demonstrated in Scripture, but cannot be reconciled from a human perspective. In other words, both are true. We don’t have to choose one or the other. For example, the Trinity is an antinomy. God is one (see the commentary on Deuteronomy Bw – Sh’ma Isra’el), yet the Bible consistently teaches that there is a plurality in the Godhead from Genesis to Revelation. It is hard to reconcile this in our finite minds. So, picture a house with its roof slanted on two sides. We are standing on one side looking up at the roof and there is a sign that says: You have the free will to choose or reject Yeshua (Romans 10). That is the election viewed from our standpoint. We can’t see the other side of the roof. But YHVH stands on the other side of the house, and as He looks up and His side the roof says: Chosen before the creation of the world (Romans 9). That is election from God’s standpoint. Both are true, and like the Trinity, we must accept it as such.

Always be humble, gentle and patient (4:2a). The call to humility should be a natural response to the truth of the previous verses. The believer in Yeshua has so many blessings, all gifts from the Father. If all spiritual blessings come through God’s grace then one must strive to live with this perspective. The urging to be gentle echoes back to the teaching and example of Yeshua Himself (Matthew 5:5). The biblical concept of gentleness is often misunderstood to mean meek, or even weak. Yet, it was Messiah, the manifestation of YHVH, who was the epitome of gentleness. A correct understanding of the word shows that it means a strong person who is in control of his spirit. The word for patience implies long suffering and endurance in difficult times. Rabbi Sha’ul was evidently learning many of these lessons during his unjust imprisonment. He appealed to his readers to cultivate this patience in the midst of some of their own difficulties as they lived in the pagan city of Ephesus.

Bearing with one another in love (see the commentary on Romans Af – The List of “one another” Commands). If God has shown so much mercy to us, how much more should we bear with the frailty of others? Once again the apostle points out the centrality of love as the fulfillment of the Torah and all the Scriptures (Romans 13:10). It is significant that he does not use one of the common words for love found in Greek, such as phileo, or brotherly love. But he uses the word for the unique, unselfish love, or agape love, that is now to be central in our lives as Messianic believers. While the TaNaKh often speaks of walking in love (Deuteronomy 6:5), the teaching of Yeshua in the B’rit Chadashah indeed rises the standard to new heights.¹⁴⁵ It is the sphere of love that the Ruach Ha’Kodesh produces in the heart of the believer (Galatians 5:22), that we are to be patient with each other when quarrels arise, as cutting words are said, as unkind actions are done. The love shown at the cross was a forgiving love. Ours should be the same.¹⁴⁶ As noted before in this commentary, not only is the experience of personal salvation a gift from God (2:8-9), but also the indwelling of the Ruach, which enables us to have the adequate power beyond our own ability (4:2).

And making every effort to preserve the unity the Spirit gives through the binding power of shalom (4:3). The Rabbi does not encourage the Ephesian believers to walk in unity because they were already modeling that in their community. What he did feel the need to write was a reminder to protect the unity that already existed. The apostle had commended them earlier on one of the greatest pictures of unity; the unity between the Jewish and Gentile believers in Yeshua (2:14-22). Such spiritual unity does not require uniformity. In fact, the manifestation of the peace between diverse groups of believers is a strong testimony to the power of the Good News. Here, Sha’ul reminds the Ephesians that such unity must not be taken for granted, but must be actively strived for to maintain.

There is one body and one Spirit, just as when you were called you were called to one hope (4:4). If people have a problem walking in unity with fellow believers, they are missing a basic truth of our faith. We are all part of the same Body of Messiah. Paul uses an informative analogy to communicate this truth. We are not merely members of a certain congregation. Nor are we merely followers to the same religious philosophy. No, when a person puts personal trust in Yeshua as Messiah, he is said to become part of a living organism. If the fingers are not in unity with the arm, there will be trouble. Add to this fact that, when people receive the Messiah, they receive the Spirit of God. It should be easier to preserve the unity when we realize that we are actually spiritual brothers and sisters, born of the same Spirit (see the commentary on First Corinthians Cr – Unified and Diversified).¹⁴⁷

And there is one Lord (4:5a): It would be natural in Rabbi Sha’ul’s mind to speak of Yeshua as the one Lord. The term is so common that many today simply talk of Yeshua as Lord, that is, the King. While this is true, the term ADONAI is much deeper in Jewish thought. The personal name of God, or YHVH (see the commentary on Exodus At – I AM Has Sent Me to You) was known and used in the priestly service of the ancient Temple. The Talmud explains (see the commentary on The Life of Christ Ei – The Oral Law), “In the Sanctuary the Name was pronounced as written; but beyond its confines, a substitute Name was employed (Tractate Sotah VII.6). Even without the vowel sounds, which were not added until 900 AD, the correct pronunciation of the Name was known only because of its daily use. However, with the destruction of the Temple in 70 AD, the priestly service ceased, and several hundred years later, the exact pronunciation was lost to the Jewish community.

Contrary to what some religious groups say today, no one can say with confidence how to pronounce God’s Name. The “name” Jehovah, for example, is a made-up word by a Franciscan monk in the dark ages. He took YHVH, and inserted vowels between the known letters to invent a new word: YaHoVaH. Jews never, NEVER, use this made-up word. The last book of the B’rit Chadashah tells us that when Yeshua returns to the earth, He will reveal the Name that no one knew but Himself (Revelation 19:12). It seems best to leave this lost pronunciation unresolved until the Messiah comes. Jewish custom dictates that instead of trying to guess at the correct pronunciation, in deference to the third commandment, Jews use a substitute term like Ha’Shem (the Name), or ADONAI (LORD). Since Sha’ul here is referring to Yeshua, he attributes to Him the divine nature of YHVH. The term ADONAI is not just Lord, but the substitute term for God Himself. This is just one of the many times where the B’rit Chadashah equates Yeshua with the divine revelation of YHVH (see John 1:1 and 14; Philippians 2:6-11 for example).¹⁴⁸

One faith (4:5b): There is one settled body of truth deposited by Messiah in His Church, and this is one faith. Jude called it the faith which was once and for all passed on to God’s people (Jude 3b). The early Messianic community recognized a body of basic doctrine that they taught, guarded, and committed to others (Second Timothy 2:2). Believers may differ on some matters of interpretation and church practice, but all true believers agree on one faith – and to depart from that one faith is to bring disunity to the Body of Messiah.¹⁴⁹ Where there is the same Lord (Romans 10:12), Jews and Gentiles, black and white, rich and poor, great and small, are yoked together. Neither personal ambition, nor party spirit, nor disputes about non-essentials should be allowed to break such unity, if Messiah is served and honored as Lord.¹⁵⁰

One baptism (4:5c): Likewise, the Messianic believers of Ephesus experienced the same baptism. There is only one baptism in the water in the name of Yeshua (Matthew 28:19). There is also a baptism of the Spirit at the moment of salvation (see the commentary on The Life of Christ Bw – What God Does for Us at the Moment of Faith). Both of these baptisms emphasize the reason for the unity among all believers. Believers, irrespective of their different denominations, all have the same Father, the God of Isra’el. He is the only God, the Creator of heaven and earth, who rules over all. We have every good reason to preserve the wonderful unity purchased by Yeshua Messiah!¹⁵¹

Another meaning of a “second blessing” is rooted in the Pentecostal doctrine of the baptism in the Ruach Ha’Kodesh. This is described variously as the crucial blessing to be sought, the ultimate experience to strive for, and the greatest achievement of the believer. According to Pentecostals, the initial evidence of the baptism in the Ruach is speaking in other tongues as the Spirit gives utterance. The Assemblies of God website states, “All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early church.” They further teach that this experience is distinct from and subsequent to the experience of the new birth.”¹⁵² However, this is unscriptural because the Bible clearly teaches that there is only one baptism, not two. In addition, you cannot use the book of Acts to establish doctrine. Acts is a historical book; you can only establish doctrine by theological statements in the letters of Paul, Timothy, Peter and John.

And one God, the Father of all, who rules over all, works through all and is in all (4:6). The basic doctrine of Judaism has always been ADONAI our God, ADONAI is one (see the commentary on Deuteronomy Bw – Sh’ma Isra’el), and God’s oneness is just as foundational to Christianity (First Corinthians 8:4-6; James 2:19). Yet, the B’rit Chadashah also reveals the progressive revelation that there is plurality in the Godhead as expressed in three Persons – Father, Son, and the Spirit (Matthew 28:19; John 6:27, 20:28; Acts 5:3-4).

God the Father is often used in Scripture as the most comprehensive and inclusive divine title, though it is clear from many B’rit Chadashah texts that He is never separated in nature of power from the Son or the Spirit. Paul’s point here is not to separate the Persons of the Godhead, but to note their unique roles and yet focus on their unity in relation to each other and in relation to the universal Church – revealed in the several different aspects mentioned here. Our one God and Father, along with the Son, and the Ruach Ha’Kodesh, rules over all, works through all, and is in all. That comprehensive statement points to the glorious, divine, eternal unity that the Father gives to believers by His Spirit and through His Son. We are God created, God loved, God saved, God Fathered, God controlled, God sustained, God filled, and God blessed. We are one people under one sovereign (over all), omnipotent (through all), and omnipresent (in all) God.¹⁵³

Dear Heavenly Father, Praise You for the perfect unity that You model, being three yet one! Praise You that Your unity is so perfect that Yeshua prays for a unity like the one He has with the father, for all to have. Holy Father, keep them in Your name that You have given Me, so that they may be one just as We are . . . those who believe in Me . . . that they all may be one. Just as You, Father, are in Me and I am in You, so also may they be one in Us, so the world may believe that You sent Me (John 17:11.20c-21).

How wonderful the comfort that You choose to live within those who love You. It is great that You adopt those who love You into Your family by Messiah’s redeeming blood (Ephesians 1:7). It is amazing that You are always with me, living within me. Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:23). What a joy it will be to live in unity in heaven, a time of peace and praise and eternally worshiping you our Awesome Heavenly Father. I in them and You in Me – that they may be perfected in unity, so that the world may know that You sent Me and loved them as You loved Me (John 17:23). In Messiah Yeshua’s holy name and power of His resurrection. Amen

Rooted and Grounded in Love
3: 14-21

Rooted and grounded in love DIG: How might a person’s prayer requests for others reveal the prayer’s understanding of God? How might a person’s understanding of God impact how they pray for the spiritual growth of others? What did Paul want his readers to have the strength to do? Why did that require strength? Why is it necessary for a believer to be rooted and grounded in love? What is the fullness of God and how can we experience it?

REFLECT: What is the connection between being strengthened by the Ruach Ha’Kodesh and Messiah indwelling you? How are they similar? How are they different? How does grasping the depth of Messiah’s love bring power to your life as a believer? How does the love of Messiah change a person from the inside out? Do you place limits on God in your prayers? Are you making progress and growing in your personal relationship with God through Yeshua?

Sha’ul used three pictures here to convey the idea of spiritual depth,
and the three pictures are hidden in three verbs: dwell, rooted, and grounded.

It is possible to know a great deal about cars – to know exactly how the engine, the ignition, the transmission, and so on – and yet never use it to go anywhere. It is also possible to know very little about cars and yet use it every day to travel many miles. In the same way, it is possible to know a great deal about the Bible – its doctrines, interpretations, moral standards, promises, warnings, and so on – yet not live by those truths. In Ephesians 1:1 to 3:13 Sha’ul gives the basic truths about the life of a believer – who we are in Messiah and the great, unlimited resources we have in Him. But, in 3:14 Paul gives his prayer requests on behalf of the Ephesian believers. This the apostle’s second prayer in his letter to the Ephesians, and is a prayer for enablement. The first prayer was for the believers to have Godly wisdom (to see link click Ar – The Rabbi’s Prayer for Godly Wisdom); the second is for them to use it.¹³⁰

The Spirit’s power (3:14-16): For this reason (3:14a) picks up after the parenthesis of 3:2-13, and begins by repeating the words of 3:1. The reason about which the Rabbi speaks is therefore found in Chapter 2. Messiah makes us spiritually alive in Him (2:5), we are God’s workmanship (2:10), no longer strangers and foreigners, but fellow citizens with God’s people and members of His household (2:19), built on the foundation of the apostles and prophets (2:20), and are being built together to become a dwelling in which God lives by His Spirit (2:22). Therefore, for this reason (that our new identity makes us the dwelling place of God), Paul prays for the Ephesians to use the power that their new position in Messiah provides. Because believers house of the triune, all-powerful God of the universe, Sha’ul prays that their unlimited power and energy from Him would be seen in their daily lives.^131.

I fall on my knees before the Father (3:14b). After the amazing theological presentation in the early chapters of Ephesians, the Rabbi stops for prayerful reflection. Jews are not commonly known to pray or worship from their knees, but it is not unheard of. Dani’el was said to pray from his knees as he interceded for Jerusalem (Dani’el 6:10). Even in the modern synagogue services on Yom Kippur (see the commentary on Leviticus Ef – Yom Kippur) there is a dramatic moment during the Aleinu prayer when the Cantor lies prostrate on the floor. It is a physical expression of one’s need for humility and submission to the plan of God, especially on that High Holy Day. Here, Sha’ul shows such submission and praise for the unveiling of God’s unique plan in sending the Messiah for all mankind.¹³²

From whom every family in heaven and on earth, meaning those believers from every age, those now in heaven, and those still remaining on earth. This verse does not teach, as claimed by modern liberalism, the universal fatherhood of God and the universal brotherhood of mankind. There are only two families in the world. The family of God and the family of Satan, and if you aren’t in one, then you’re in the other. Nowhere are these two opposite fatherhoods more explicitly illustrated than in the book of John. To the unbelieving Jews who rejected Him, but presumed to claim Abraham as their spiritual forefather, Yeshua said: If you are Abraham’s children, do the deeds of Abraham. But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. You are doing the deeds of your father . . . If God were your Father, you would love Me . . . but you are of your father the devil (John 8:39-42 and 44).

The children of God are the only ones who legitimately receive their names from God the Father (3:15). Believing Gentiles are no more or less children of God than believing Jews. Every family of believers is a part of the one universal, invisible, spiritual family of God, in which there are many members, but only one Father.¹³³ It is important to understand that your spiritual family is even more important than your physical family because it will last forever. Our families on earth are wonderful gifts from God (usually), but they are temporary and fragile, often broken by divorce, distance, growing old, and inevitably, death. On the other hand, our spiritual family – our relationship to other believers (which can hopefully include family members) – will continue throughout eternity. It is a much stronger union, a more permanent bond, than blood relationships.¹³⁴

I pray that from the treasures of His glory, He will empower you with inner strength by His Spirit (3:16). By sending the Messiah, ADONAI has opened up the treasure trove of His eternal riches. These are now the inheritance of every Jew and Gentile who calls on the name of Yeshua (John 3:16 and First Corinthians 15:3b-4). The treasures of redemption and abundant life now reside in the inner spirit of each believer. Above all, the Rabbi prays that the Ephesians will be grounded in love, the central message of the Torah. A story from the Talmud (see the commentary on The Life of Christ Ei – The Oral Law) illustrates this truth as well. One day, a Gentile who wished to know the condensed message of the Torah approached the great Rabbi Hillel. To make it simple he requested that the Rabbi give him the answer while standing on one foot. Hillel answered him: “What is hateful to yourself, do not do to your fellow man” (Tractate Shabbat 31a). Yeshua essentially gave the same answer in more positive terms what is commonly called the golden rule: Treat others how you want them to treat you, for this is the meaning of the Torah and the teaching of the Prophets (Matthew 7:12; Luke 6:31 NCV). Either way, the foundation of all Scripture and the God of Isra’el is love and this is the call to all God’s children as well.¹³⁵

Messiah’s indwelling (3:17a): Sha’ul used three pictures here to convey the idea of spiritual depth, and the three pictures are hidden in three verbs: dwell, rooted, and grounded. “So that” translates hina, a Greek word used to introduce purpose clauses. The purpose of our being empowered with inner strength by His Spirit through faith (3:16) is that the Messiah may dwell in our hearts through faith. Paul is not saying that the Ephesians were not saved. He has already made it clear that all believers are in Messiah (1:1, 3, 10, 12, 2:6, 10 and 13). So, he is not referring to Messiah’s indwelling believers in salvation, but in sanctification, being conformed into the likeness of Messiah (Romans 8:28-29). The verb dwell literally means to settle down and feel at home. ADONAI cannot be fully at home in our hearts until He is allowed to exercise His lordship over every aspect of our lives. We practice, as well as receive His Presence through faith. How awesome and wonderful that the Almighty and holy God of the universe wants to dwell in our hearts, to be at home, and rule there! Yeshua said: If anyone loves Me, he will keep My word; and My Father will love him, and We will come in to him, and make our dwelling with him (John 14:23).¹³⁶

Rooted and grounded in love (3:17b-19a): The verb rooted moves us into the plant world. A tree must get its deep roots into the soil if it is to have both nourishment and stability, and the believer must have his spiritual roots deep into the love of God. Psalm 1:1-3 is a perfect description of this word, and Jeremiah 17:5-8 is a good comment on it. One of the most important questions a believer can ask is, “From what do I draw my nourishment and my stability.” If there is to be power in the life of a believer, then there must be depth. The roots must go deeper and deeper into the love of Messiah. The words being rooted and grounded are perfect tense participles in the Greek text, and describe a completed action which produced results which are still in effect all the way to the present. They are the result of the strengthening by the Ruach and the consequent feeling of feeling at home with the Lord Yeshua in the believer’s heart, and His fellowship with Him.

Grounded is an architectural term; it refers to the foundation on which we build. The most important part of any building is its foundation. If you don’t go deep, you can’t go high. The trials of life test the depth of our experience. If two roommates in college have a falling out, they may seek new roommates. But if a husband and wife, who love each other, have a disagreement, the trial only deepens their love as they seek to solve the problems. The storm that blows reveals the strength of the roots. Yeshua told the story of two builders, one of whom did not go deep enough for his foundation (see the commentary on The Life of Christ Dy – The Wise and Foolish Builders). Paul prayed that the Ephesian believers might have a deeper experience with Messiah, because only a deep experience could sustain them during the severe trials of life.

So that you, with all God’s people, will be given strength to grasp the breadth, length, height and depth of the Messiah’s love in all its fullness (3:18). Even with all the riches that Messianic Jews and Messianic Gentiles have experienced, the apostle prays that we will continue to grow in our understanding of it all. It is, in fact, beyond all comprehension in this present age, but we are encouraged to strive to be filled with the fullness of YHVH. Wherever we are in our spiritual journey, we can always grow. Spiritual growth is the sign of one in true relationship with Yeshua. It is at the same time, daunting and yet exciting, as our relationship with Ha’Shem should never be stale or static.¹³⁷

To what may at first seem as a self-contradiction, the Rabbi says that to know the love of Messiah is beyond all comprehension (3:19a). Knowing Messiah’s love takes us beyond human comprehension, because it is from an infinitely higher source. Paul is not speaking here of our knowing the love that we have for Messiah, but the love of Messiah, His very own love that He must place in our hearts before we can love Him or anyone else. We are commanded to love because we are given love. ADONAI always gives love before He commands anything in return, and love is one of Messiah’s greatest gifts to His Church. Throughout John Chapters 14-16, Yeshua promises love, joy, peace, power, and comfort without measure to those who belong to Him.

The world cannot comprehend the great love that Messiah gives because it cannot understand Him. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the Gospel that displays the glory of Messiah (Second Corinthians 4:4). Worldly “love” is based on attraction and therefore lasts only as long as the attraction. Messiah’s love is based on His own nature and therefore lasts forever. Worldly “love” lasts until it is offended or rebuffed. Messiah’s love lasts despite every offense and every rebuff. Worldly “love” loves for what it can get. Messiah’s love loves what it can give. What is beyond all comprehension to the world is to be normal living for the child of God.

The fullness of God (3:19b): The inner strengthening of the Spirit of God leads to the indwelling of Messiah, which leads to abundant love, which leads to God’s fullness in us. To be filled with all the fullness of God is indeed beyond all comprehension, even to God’s own children (3:19b). It is incredible and indescribable. There is no way, on this side of heaven, we can fathom that truth. But as someone once said, “God said it, I believe it, and that does it!” To even begin to grasp the magnitude of God’s fullness, we must think of every attribute and every characteristic of ADONAI. We must think of His power, majesty, wisdom, love, mercy, patience, kindness, longsuffering, and every other thing that YHVH says and does. That Paul is not exaggerating is clear from the fact that in this letter he repeatedly mentions the fullness of God’s blessing to those who belong to Him in Messiah. He tells us that the One who went down is Himself the one who also went up, far above all of heaven, in order to fill all things (4:10), and that God wants every believer to be filled with the Spirit (5:18). From our human, earthly perspective, we can never see more than the fringes of His ways (Job 26:2-3, 7-8, 11, and 13-14). No wonder David said that he would not be satisfied until he would wake-up and see God’s face (Psalm 17:15). Rabbi Sha’ul agreed with David, saying: Now we see obscurely in a mirror, but then it will be face to face. Now I know partly; then I will know fully; just as God has fully known me (First Corinthians 13:12).¹³⁸

The glory of God (3:20-21): Now to him who by his power working in us is able to do far beyond anything we can ask or imagine (3:20). Sha’ul rejoices in prayer with the reality that the God we worship is all-powerful and able to accomplish anything that is according to His divine will. Not only that, but our Father is able to do things even beyond what we may ask or even imagine. Messianic believers have a relationship with the Omnipotent Father who loves to work all things for good for His children (Romans 8:28). Many times these things are even beyond what we may ask for in prayer. This is not to say that we always understand the challenges that come our way in life. Yet, He is the One who knows better what is really the best answer for every situation. How much easier it is for us not to force our personal agenda (as if we could do that anyway) and to trust our loving Father.

To Him be glory in the Church and in the Messiah Yeshua from generation to generation forever. The language is that of Psalms 48:13, 119:90, 145:4 and 13. The Rabbi concludes his prayer of thanksgiving with an acknowledgment that there will be glory given to God for all these gifts. It is not just the reflection of the last few verses that leads him to this conclusion, but a survey of all the blessings of YHVH reflected in the first three chapters of his letter. ADONAI’s divine plan of world redemption through the Messiah is beyond reproach. Humanity may have caused much pain and suffering in history, sometimes even in the name of religion. But God cannot be blamed for such evil. The tragedies of human history are actually proof that mankind has not followed the truth of the Scriptures.

No matter how confusing the issues of the world are, Paul, here, reminds us all that the LORD will ultimately work all things for good and certainly for His glory. This glory is experienced by those who diligently seek Him (Jeremiah 29:13), a hope that is expressed in the siddur (the Jewish prayer book). To this important truth, the apostle simply closes with the Hebrew exclamation: amen (3:21). God is the Faithful One!¹³⁹

The Practical Section
3:14 to 6:24

All knowledge may be divided into two categories: pure or theoretical knowledge and applied or practical knowledge. In most of his letters, Paul begins with pure doctrinal knowledge and ends with applied or practical knowledge. In Rabbi Sha’ul’s letter to the Ephesians, from Chapter 1 verse 1 to Chapter 3 verse 13, the apostle deals with doctrine (the calling of the Church), and from Chapter 3 verse 14 to Chapter 6 verse 24, he deals with the application of those doctrines (the conduct of the Church).

The Mystery of Messiah
3: 1-13

The mystery of Messiah DIG: Highlight the various times Paul used the word “mystery” as you read these verses. How does the Gospel message qualify as a mystery? How does the Gospel demonstrate that all people can find a place in Messiah’s Church? Why did Paul describe God’s plan – to offer all people salvation – as a “secret” or a “mystery?” What is the difference between circumstances and willingness to share the Gospel? Why did Paul speak of the mystery that the Gentiles are now welcome in God’s family? 

REFLECT: Is sharing the Gospel more of a responsibility or a privilege? Since God’s purposes include using believers to share the Gospel with all people, what roadblocks get in the way of believers fulfilling that purpose? How do Paul’s words address any of those potential roadblocks? Have you pondered your spiritual blessing lately? What have you done to return the blessing to Isra’el and the Jewish people? The secret of God’s salvation is too great for us to understand it. Then what do you base your salvation on?

The mystery of Messiah is not that the Jews will convert to a new culture,
but that Gentile believers will join Jewish believers in partaking of Messiah’s riches.

This passage is largely a parenthesis, which runs from verse 2 through verse 13. Rabbi Sha’ul begins his prayer for believers to understand their resources as one in Messiah, and then decides to reemphasize and expand on some of the truths he had already mentioned. He does not actually get back to the prayer until verse 14, where he repeats the phrase “It is a consequence of this” in order to pick up the thought originally introduced in verse 1. He seems to have felt that the Ephesians were not ready to hear his prayer on their behalf until they better understood – and were therefore better to apply – the truths he wanted to pray about. And it seemed essential for Paul to affirm his authority for teaching such a new and far-reaching truth as the oneness of Jew and Gentile in Messiah, which he does by saying that God Himself gave him the truth and the commission to proclaim it. In 3:1-13 the apostle leads us to focus on five aspects of this divine mystery: its prisoner, its plan, its proclamation, its purpose, and its privileges.¹¹⁹

The prisoner of the mystery (3:1-4): It is a consequence of this that I, Sha’ul, am a prisoner of the Messiah Yeshua (3:1a). The apostle was writing this letter as he was incarcerated in a Roman prison. It was not the only such letter as it is clear that there were several writings that became known as the Prison Epistles (or Letters). Those mentioned specifically are Philippians, Colossians and Philemon. It is interesting that the Rabbi does not state here that he is a prisoner of Rome, or some injustice of a pagan system. He sees God’s purpose even in his time in jail, not unlike Joseph did in Genesis when Pharaoh locked him up. In this case, Sha’ul is convinced that He is a prisoner of Messiah Yeshua because of the message and for the sake of the Lord. Much of this letter of Ephesians can be even more greatly appreciated as one keeps in mind that these are not pious religious platitudes from a rabbi living in comfort. It is clear that Paul strongly believed all that he was teaching was in spite of (or maybe as a result of) his own troubles.

On behalf of you Gentiles (3:1b). From the earliest verses of the Torah the message of blessing first to the Jews, would also expand to all the nations (to see the commentary on Genesis, to see the link click Dt – I Will Bless Those Who Bless You and Whoever Curses You I Will Curse). The prophets of Isra’el continued to confirm that the Gentiles would also receive many blessings from ADONAI because of the Messiah (Isaiah 1:1-10; Amos 9:11-12). The Talmud (see the commentary on The Life of Christ Ei – The Oral Law) likewise understood that God would ultimately reach out to the Gentiles as well: “The Holy One, blessed be He, looks to the peoples of the world, hoping that they will repent and so bring them near beneath His wings” (Numbers Raba 10:1). Sha’ul understood the clear call of YHVH on his life as the apostle to the Gentiles (Romans 11:13-14).

With this calling came a tremendous amount of risk as he traveled to distant lands and proclaimed a controversial message, both within the Jewish community and also within the Gentile community, for different reasons. While the Jews needed to come to grips with the messianic claims of Yeshua, the Gentiles also needed to deal with the rebuke of paganism and rampant immorality in their society. Nevertheless, Sha’ul persisted, and boldly brought this message of hope throughout the Roman Empire at great risk to his own personal safety. How ironic it was to see a traditional Jewish rabbi under arrest for his loving ministry to those outside his own people, Isra’el. This is a reminder to all Gentile believers that they owe a debt of gratitude to the early Jewish believers who brought the Gospel to them (Romans 15:27).¹²⁰

I assume that you have heard of the work God in His grace has given me to do for your benefit, and that it was by a revelation that this mystery (Greek: musterion) was made known to me. I have already written about it briefly, and if you read what I have written, you will grasp how I understand my insight into the mystery of Messiah (3:2-4). The word mystery in the Bible has a different meaning than generally in our society. It doesn’t mean something that is difficult or impossible to explain, like “the mysteries of outer space.” No, a mystery in the Bible is something that was once hidden, but now has been revealed. And Paul uses an interesting phrase to describe the revelation of this truth – the Greek word apokalupsis, meaning revealing or unveiling. This concept is reminiscent of part of the Jewish wedding ceremony.

A distinctive element of the ceremony is the veiling of the bride by the groom just before the actual ceremony. This dates back to the tricky wedding of Jacob, where he didn’t check carefully under the veil of his bride and ended up with a surprise marriage to Leah (see the commentary on Genesis Hg – Jacob Marries Leah and Rachel). Since that time, Jewish grooms make sure to veil their bride just before the wedding ceremony to confirm that he had the right one! During the ceremony the veil is lifted to reveal the identity of the bride as they start their new life together as husband and wife. This truth would seem to apply to the “mystery” to which Sha’ul alludes. The identity of this truly, that is, God’s plan through the Messiah, has now been revealed much the same as a Jewish bride unveiled on her wedding day.¹²¹

The plan of the mystery (3:5-6): In past generations it was not made known to mankind, as the Spirit has now been revealed to His apostles and prophets (3:5). The Greek behind has . . . been revealed is in the aorist tense, which refers to specific acts or events. Coupled with now, it indicated immediate revelation during Paul’s day, which was given exclusively to the apostles and prophets of the B’rit Chadashah, and not to anyone else before or after them. The giving of new revelation through the living prophets in the first century was intended only for the foundation of the Church. Sha’ul stated with absolute certainty in Ephesians 2:20 that the Church was built on the foundation of the apostles and prophets.

That in Messiah, and through the Good News, the Gentiles were to be joint heirs, a joint Body and joint sharers with the Jews in what God has promised (3:6). It is difficult for us to realize how revolutionary this was in Paul’s day and most Jews then and now do not accept it. The mystery of God is, in the larger sense, the plan of redemption through the work of Messiah. An important subset of that plan is the Gentiles will be equally accepted in this plan of Messianic blessing. Rabbi Sha’ul again is quite careful to be abundantly clear with his readers. Gentile believers do not replace the Jewish believers in this plan but shares in their spiritual blessings. He does not say they have become sole heirs, but that they are jointly receiving these blessings along with the Jewish remnant.¹²²

Gentile believers are not described as starting a new religion or new exclusive community, but that they are now jointly part of an eternal plan of one spiritual Body with their Jewish brothers and sisters. Neither are the Gentiles said to be taking over the promises of YHVH, but jointly sharing these blessings with the Messianic Jews. But it is also important to understand that this does not include aspects of the physical covenant. The Land of Isra’el is promised to Abraham and His descendants (see the commentary on Genesis Eg – I AM the LORD, Who Brought You Out of Ur of the Chaldeans). Only the spiritual blessings associated with the other aspects of the covenants are shared with the Gentiles.

There is no room to see Sha’ul as an advocate of replacement theology (see the commentary on Acts Ag – Replacement Theology and Acts), or supersessionism as is common in some religious groups today. Some teaching even appropriates the blessings for Christians while leaving the curses for the Jews! When clearly understood, the teaching of Rabbi Sha’ul reinforces the unity between Jew and Gentile. It also explains that Gentile believers now get to share in the Jewish blessings, except for the Land Covenant as seen above.¹²³

The proclamation of the mystery (3:7-9): I became a servant (Greek: diakonos) of this Good News by God’s gracious gift. In a similar line of thought in First Corinthians, Paul emphasized this calling of grace, “But by the grace of God I am what I am, and His grace toward me did not prove to be in vain; but I labored even more than all of them, yet not I, but the grace of God with Me” (First Corinthians 15:10). Which He gave me through the operation of His power (3:7). The Lord is the power behind the servant. To the Colossians, the apostle said: I labor, striving according to His power, which mightly works within me (Colossians 1:29).¹²⁴

To me, the least important of all God’s holy people, was given this privilege of announcing to the Gentiles the Good News of the Messiah’s unfathomable riches (3:8). As the apostle reflected on the wondrous mystery of Messiah, he could not help but remember God’s gracious call in his own life. It would have been enough for this Jewish man to come to the realization that Yeshua was the Jewish Messiah. Yet, Sha’ul was not your average Jew. As one of the zealous rabbinical students of Gamaliel, he had risen to lead the “Anti-Yeshua Committee” to snuff out this perceived heretical Jewish sect. But an amazing thing happened on his way to Damascus when he encountered the risen Yeshua! Going from a persecutor to a proclaimer, Sha’ul had a deep appreciation for God’s grace (see Acts Bc – Sha’ul Turns from Murder to Messiah)! He humbly admits that he clearly did not deserve such an honor of being part of Messiah’s Kingdom

Rabbi Sha’ul also rejoiced in his calling to bring that same Good News to the Gentiles. And of letting everyone see how this secret plan is going to work out. This plan, kept hidden for ages by God, the Creator of everything (3:9). In an amazing way, ADONAI called this traditional Jew to bring the light of salvation and the Scriptures to the dark pagan world. It is not so strange, however, when you consider the many promises of the TaNaKh that the light of the God of Isra’el would ultimately be shared worldwide through the Jewish people (Genesis 12:3; Isaiah 49:6). This secret plan (mystery) was therefore nothing new, but Paul rejoiced in the fact that this plan was being realized through the work of Messiah Yeshua.¹²⁵

The purpose of the mystery (3:10-11): is for the rulers and authorities in heaven, namely, the angels, to learn how the manifold wisdom of God is seen through the existence of the eternal, universal, unseen Church made up of all the believers through the ages (3:10). Consequently, there will be a multitude of cultural expressions in this universal Body and all cultures are to be respected. Yet, it is ironic that many people today fail to understand that Jewish followers of Yeshua usually desire to maintain their God-given heritage through the expression of a messianic synagogue. The mystery of the Church is not that the Jews will convert to a new culture, but that the Gentiles will join the Jewish believers in partaking of Messiah’s riches. In reflecting on these truths, Sha’ul rejoiced in the eternal wisdom of God’s plan.¹²⁶

The Rabbi continues to explain that this was in accordance with God’s eternal purpose, accomplished in the Messiah Yeshua, our Lord (3:11). Everything God has ever done has had the ultimate purpose of giving Himself glory. As Paul declares elsewhere: There is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Yeshua Messiah, by whom are all things, and we exist through Him (First Corinthians 8:6), and all things have been created by Him and for Him (Colossians 1:16). Therefore, in the classroom of God’s universe, He is the Teacher, the angels are the students, the Universal Church is the illustration, and the subject matter is many-sided wisdom of God.¹²⁷

The privilege of the mystery (3:12-13): In Messiah and through faith we can now approach God with boldness and confidence (3:12). This incredible truth has a practical application in the life of the believer. For the Gentiles, there was a newfound access to the God of Abraham, Isaac, and Jacob, now their heavenly Father. What was so remote in the pagan religions is not a reality through Isra’el’s Messiah. They have been brought near to God and have a new confidence as they trust in the redemptive work of Yeshua. Not only that, but contemporary Bible-believing Christians should also have a heart of gratitude for this truth.

By using the first-person plural, the Rabbi also acknowledges that even those who are Jewish enter a new reality through the work of Messiah. There were always some barriers that kept even the most religious Jews at a distance from their God (Isaiah 59:1-2). The early Messianic community included tens of thousands of Jews. At the festival of Shavu’ot about three thousand were saved (Acts 2:41). Many years later, however, tens of thousands of Jewish believers were still zealous for the Torah (Acts 21:20). Therefore, they experienced a new, closer walk with ADONAI and confidence not previously experienced. In Yeshua’s own words: I have come so that they may have life, and have it more abundantly (John 10:10 ESV).¹²⁸

So I ask you not to be discouraged over my afflictions on your behalf – it is all for your glory (3:13 CSB). Rabbi Sha’ul began Chapter 3 by referencing his imprisonment for the Gospel and then concluded by addressing the subject with his readers. He mentioned to them his afflictions on their behalf, referring to his Gentile ministry. Perhaps they saw in Paul’s difficulty the world’s growing hostility toward the Gospel. Perhaps we feel the same at times, watching a culture that is increasingly becoming more hostile to God and His truth (John 17:17). Regardless of the reception they found and that we might find, we have great reason to continue faithfully sharing our witness. Rejection and suffering in this world are not the end of the story, for there waits for Messiah’s children a glory beyond comprehension.¹²⁹

The Unity of the Body
2: 11-22

The unity of the Body DIG: As you read these verses, pay attention to the metaphors used by Paul. How do these metaphors describe the actions of Messiah in fulfilling God’s purpose for reconciliation? How does a lack of intimacy with God fuel division and prejudice among people? How are divisions an indicator of our need for a Savior? How does the news of this past week demonstrate that we all have a common sinfulness? How does a common sinfulness lead to division, while a common faith in Yeshua Messiah leads to unity?

REFLECT: What are some of the biggest walls you have seen that separate people? What are some of the underlying issues that cause divisions between people and races? As a believer, what actions might you take to begin to break down the walls of prejudice in our world today? How does a shared citizenship in God’s family impact how believers view each other? Do you know of someone who needs to know they have a place in God’s household? How can you help this believer find his or her place and feel welcomed?

For He Himself is our peace,
who has made the two groups one,
and has destroyed the barrier, the dividing wall of hostility.

These verses, often misused by Christians against Messianic Jews, are actually part of the charter for Messianic Judaism. They are fundamental to understanding both the nature of the Torah, which still exists and serves as our blueprint for living, and the relationship between Jews and Gentiles in the Church.

Therefore, remember that formerly you who were Gentiles by birth (2:11a). Up to this point in the letter, Rabbi Sha’ul has been addressing the common experience of all the believers of Ephesus through their similar faith in Messiah. But now he turns his attention to the Gentile believers of Ephesus. The word Gentiles is not a negative or pejorative term; it simply reflects the translation from the Hebrew word goyim (Greek ethne), meaning “nations.” While ADONAI has made a special covenant with Isra’el, He has also shown equal love for all the people of His creation. Yet, because of the unique covenant relationship with the descendants of Abraham, Isaac, and Jacob (see the commentary on Genesis, to see link click Dt – I Will Bless Those Who Bless You and Whoever Curses You I Will Curse), it was clear that the Gentiles did not have a direct covenant relationship with YHVH. Paul’s point is that this all changed with the coming of Yeshua Messiah, who is the manifestation of God’s grace to all people, Jew and Gentile alike.¹⁰³

But this, along with Romans 11:13, refutes the idea that once a Gentile comes to faith in Yeshua, he is no longer a Gentile but now “spiritual Isra’el,” replacing the Jews (see the commentary on Acts Ag – Replacement Theology and Acts) as God’s chosen people (Deuteronomy 7:6). There is no support in the B’rit Chadashah for believing Gentiles becoming Jews; instead they are grafted into the house of Isra’el (see the commentary on Jeremiah Eo – The Days are Coming, declares the LORD, When I Will Make a New Covenant with the People of Isra’el: The Church’s Relationship to the B’rit Chadashah).¹⁰⁴And called “uncircumcised” by those who call themselves “the circumcision” which is done in the body by human hands (2:11). While the Bible does not speak in negative terms about the Gentiles or nations, it undoubtedly could become a reference to the pagan background of those not born Jewish. Only the Jewish nation followed the eighth day circumcision as a sign of the Abrahamic Covenant (see the commentary on Genesis En – For Generations to Come Every Male Who is Eight Days Old Must be Circumcised). It is easy to understand how the term uncircumcised was not only a statement of physical appearance, but also the state of their spiritual life. As circumcision is the removal of the flesh, so there is a circumcision of the heart where one’s spirit is pure before God (Deuteronomy 30:5-7). It would be tempting for the Jews in covenant relationship with YHVH to refer to the pagan Gentiles in the world as the uncircumcised in reference to both their physical and spiritual life.¹⁰⁵Calling the Gentiles back to that time prior to their conversion, Paul highlights their pre-conversion condition, saying: Remember that at that time you were without. The one word that best describes the pre-conversion Gentiles is without.

First, they were without Messiah (2:12a). The Ephesians worshiped the goddess Diana and, before the coming of the Good News, knew nothing about Messiah. Those who claim that pagan religions are just as acceptable to God as the Bible will have a problem here, for Paul cites the Ephesian pagan culture without Messiah as a tragedy. But keep in mind that every unsaved person, Jew or Gentile, is without Messiah, and that means condemnation.¹⁰⁶

Secondly, they were without citizenship in Isra’el (2:12b). ADONAI called the Jews and built them into a great nation. He gave them His Torah and His blessings. It should be noted that there certainly were a group of Gentiles who were hearing the Torah. There were many God-fearers who attended the local synagogues. They were disenchanted with the pagan society and subsequently drawn to the monotheism and ethics of Judaism.¹⁰⁷ Nevertheless, Isra’el was still God’s nation, in a way that was not true of any Gentile nation.

Thirdly, they were without the covenants of the promise (2:12c). While the blessing of the Gentiles is included in God’s Covenant with Abraham (Genesis 12:1-3), YHVH did not make any covenants with the Gentile nations. The Gentiles were aliens and strangers . . . and the Jews never let them forget it. Many of the Pharisees would traditionally pray daily, “Blessed are You, LORD our God, King of the universe, who has not made me a Gentile.”

Fourthly, they were without hope (2:12d). Historians tell us that a great cloud of hopelessness covered the ancient world. Philosophies were empty; traditions were disappearing; religions were powerless to help people face either life or death. People longed to pierce the inner veil of the Tabernacle (see the commentary on Exodus Fq – The Inner Veil of the Sanctuary: That is Christ, His Body) and get some message of hope from the other side, but there was none (First Thessalonians 4:13-18).

And fifthly, they were without God in the world (2:12e). The heathen had many, many gods, as Paul discovered in Athens (see the commentary on Acts Cb – An Unknown God in Athens). Someone on that day said that it was easier to find a god than a man in Athens. In fact, there are “gods” and “lords” galore, wrote Paul (First Corinthians 8:5). But the pagan, no matter how religious or moral he might have been, did not know the true God. The writer of Psalm 115 contrasted the true God with the idols of the heathen.¹⁰⁸

Remember that you were at that time separated from Messiah, alienated from the commonwealth of Isra’el (2:12a ESV). Similarly, before their awareness of the Messianic Redemption in Yeshua Messiah, the Gentiles of Ephesus were estranged from the Jewish people and Judaism in general. They were not in a proper relationship with the true God, nor His people. Sha’ul will soon describe the change in status for the Gentiles who would place their faith in Yeshua. However, they did not become Jews, or even “spiritual Jews.” Paul is careful to make that clear, yet also affirming that the Gentiles who became believers in Yeshua were then affiliated with Isra’el in a special way.

Unfortunately, this truth has not always been embraced by the historic Church. Starting with the early Church fathers (and continuing through many centuries), theologians cut off any connection between Christians and Jews (May I recommend The Anguish of the Jews: Twenty-Three Centuries of Antisemitism, by Edward H. Flannery, Published by Paulist Press, Mahwah, New Jersey, 1985). The estrangement has been devastating for both the church and the synagogue. It is a blessing to see in our day a fresh understanding and appreciation by many Gentiles as to their connection to the Jewish people and Isra’el through their faith in Yeshua Messiah. This renewed understanding (much of it based on Paul’s teaching) can only serve to be a source of healing between the church and the synagogue in our day.¹⁰⁹

However, Gentiles should not think of their union with Isra’el as only a matter of rights and privileges. Rather, it implies an obligation to relate as family to the Jewish community to whom their faith has joined them. When Ruth joined Isra’el, she said: Your people will be my people and your God my God (Ruth 1:16). Today, this should mean being involved with Jewish people, both Messianic and non-Messianic. Gentile Christians who regard Messianic Jews as the strangers and themselves as the rightful heirs are not submitting to the message of these verses. Paul does not say that Isra’el is estranged from the communal life of the Gentiles, but the opposite, implying that Isra’el constitutes the norm and the center of religious gravity, not the Gentiles. In Romans, Paul portrays the Gentiles as wild olive branches grafted into the cultivated olive tree which is Isra’el (see the commentary on Romans Cz – The Illustration of Isra’el’s Future), and cautions Gentile believers against pride.

And strangers to the covenants of promise (2:12b ESV). These include the covenant with Abraham (see the commentary on Genesis Fp – The Abrahamic Covenant), the covenant with Moshe (see the commentary on Exodus Dd – The Mosaic Covenant), and the B’rit Chadashah with Yeshua (see the commentary on Hebrews Bm – A Better Covenant). The B’rit Chadashah was not given to Gentiles, but to Isra’el as seen above in the commentary on Jeremiah. Gentiles are foreigners and strangers to it except through faith, which, as Paul points out, makes them full participants.¹¹⁰

Having no hope and without God in the world (2:12c ESV). This is Rabbi Sha’ul’s logical conclusion in regard to the past life of the Gentiles in Ephesus. The pagan religions and philosophies offered some short-term diversions to life. There were gods for almost every facet of their life, but there were always unresolved dilemmas, the greatest of which being to have hope beyond the grave. It is only in the life and work of Yeshua as the Messiah that there is an assurance of hope beyond this life. The Rabbi also makes the bold statement that, because of their pagan beliefs, they were, in fact, without any real hope in the world. This message of the Bible remains true today despite the pluralistic influences found in our contemporary culture. The life and ministry of Yeshua makes Him stand apart from all other religious teachers. There is no other religious teacher who claimed to die as an atonement for sins. Ultimately there is no long-lasting hope without the High Priest Yeshua (John 14:6).¹¹¹

But now in Christ Jesus you who once were far away have been brought near by the blood of Christ (2:13). Both Jews and Gentiles have equal access to God the Father, through the shed blood of the Messiah. The Ephesian Gentile believers had made a change in both their identity and religious status. This verse displays the imagery from the sacrificial system in Jerusalem, in which the sacrifices would temporarily cover the sins of Isra’el (Psalm 32:1).¹¹²

For He Himself is our peace (2:14a). The work of Yeshua has brought peace between us and our Father in heaven because whoever chooses to be the world’s friend makes himself God’s enemy (James 4:4). One of the sacrifices of the Torah is the Peace Offerings (see the commentary on Leviticus Ak – The Peace Offerings: At Peace with God), symbolizing the reality that the person who has peace with God has peace with those around him. How true it is that Yeshua has brought the ultimate peace with God and provided a new positive attitude with the people in our lives. Although Paul is primarily addressing the Gentile readers of his letter, he also includes the Jewish believers with the use of the word “our.” There are surely many cultural differences between many followers of Yeshua, but we all stand before God in an equal manner. Yeshua, the Prince of Peace (see the commentary on Isaiah Ck – He Will Be Called the Prince of Peace), brings peace equally to both Jews and Gentiles alike in faith.

Who has made the two groups one (2:14b). The Jewish believers of Ephesus had a vastly different culture and upbringing than the Gentile majority of the city. They started on very different paths, but through Yeshua, they had come to the same conclusion. Paul is not confusing identities here. The Jewish believers didn’t need to become “Gentilized” nor did the Gentile believers need to become “Judaized.” They were both united in their faith in Yeshua. However, today there are still those who insist that Messianic Jews “convert” and become “Gentile Christians.” This is just backwards because it is the Gentiles who have actually become part of the commonwealth of Isra’el as seen in Romans above. Jews don’t have to become Gentiles when they come to faith any more than Gentiles have to become Jews when they come to faith. This is why the idea of a “Messianic synagogue” has reappeared in our day as a practical way for Jewish believers in Yeshua to live a Jewish lifestyle. Rabbi Sha’ul sees the diversity within the Body of Messiah as praiseworthy.

And has destroyed the barrier, the dividing wall of hostility pictured here (2:14c). The Rabbi illustrates the previous point with a cultural phenomenon that was quite obvious in his day. The several courtyards of the Temple were divided in order to accommodate different groups of people coming to worship. The Court of the Levites was the inner area exclusively for the priests and their holy service. The next outward court was called the Court of Isra’el, accessible by any Jewish male. The Court of the Women followed this where Jewish women who had come to pray, worship, or offer sacrifices and tithes could only travel that far. The outer court was the Court of the Gentiles which was set aside for any Gentile visitors or worshippers like God-fearers (2:12b).¹¹⁴

Both Jews and Gentiles were permitted to enter the Temple Compound in order to approach the Golden Sanctuary, the dwelling place of the Eternal One. Yet after some dozen meters, they came to a barrier. It consisted of a low wall of 75cm (or 2.46 feet) upon which a wooden lattice of 52.5 cm (1 foot 8.67 inches) was secured for a total of 127.5 cm. In rabbinical literature this barrier is referred to with the Hebrew word soreg (meaning a fence, a grill, or netting). The dividing wall of hostility was deliberately built low and furnished with lattice allowing a view through so that no one, not even a child, might be prevented from seeing the glorious view of the Golden Sanctuary.

Gentiles could not proceed beyond this dividing wall beyond their own courtyard. This was confirmed in recent years with an archaeological find near the Temple Mount in Jerusalem. Amid the pile of ancient stones, one large stone was engraved in Greek with the following words, “No man of another (Gentile) nation shall enter within the fence and enclosure around the Temple. And whoever is caught within will have himself to blame for his ensuing death.”

With this historical background, one can appreciate the radical statement of Rabbi Sha’ul regarding Gentile believers. The dividing wall of hostility has been destroyed by the work of Yeshua! Paul’s point is that Gentiles are no longer separated but can now join the Jewish people and be one with them as God’s people through faith in Messiah. The barrier is down, the Gentiles can join in! The critics understand it in the opposite manner. Since the barrier is down, then Jews, who now believe in their own Messiah, no longer have the right to maintain their own Jewish identity and must conform to Gentile patterns. Amazing! And certainly not what Sha’ul himself did (Acts 13:9). Interestingly enough, this is why the Hebrew Roots Movement (see the Commentary on Galatians Ak – The Hebrew Roots Movement: A Different Gospel) does not accept any of the books written by Paul. Which, of course, violates Revelation 22:18-19.

The object of Messianic Judaism is not to destroy fellowship between Jews and Gentiles in Messiah’s Body, but to preserve it. At the same time, Messianic Judaism seeks to provide a framework in which Jewish believers can express their faith in Yeshua through, and along with, their Jewishness. The Scriptural authority for this is not only in Paul’s own practice, but also his principle of presenting the Good News in a way that minimized the obstacles to its acceptance by its hearers (Galatians 1:17 and First Corinthians 9:19-22).

On the other hand, frequently those Gentiles who raise the argument about the dividing wall of hostility are themselves the ones who are building it! For they would have Jews enter the Body of the Jewish Messiah only if they conform to Gentile customs and ways, and totally give up their Jewishness (and in some cases their family and livelihood). Members of no other culture are put upon in this unfair way . . . only Jews. Their idea of Sha’ul’s remark that the Messiah has made us both one new man, is that one new man is Gentile!¹¹⁵

By destroying the enmity occasioned by the Torah, with its statutes and ordinances (2:15a). Unfortunately, this verse is interpreted by many to mean that the Torah itself causes the enmity or is the problem. It is true that Jews who are Torah observant would, by necessity, be set apart from Gentiles. For example, a kosher Jew cannot eat a meal at the home of a Gentile, at least in the view of rabbinic interpretation. While some of this is true, it is not the full understanding of this verse. It actually leads some Christian theologies to assert that the Torah is now annulled so the Gentiles can fellowship with Jews. But this is contrary to the teaching of Yeshua Himself, who upheld the Torah and claimed that He did not come to abolish even one little letter of the Torah (see the commentary on The Life of Christ Dg – The Fulfillment of the Torah). Consequently, it is more logical to interpret that it is not the Torah which is done away with by the work of Yeshua Messiah, but the enmity between Jews and Gentiles, which has been abolished.

Like the Oral Law (see The Life of Christ Ei – The Oral Law), the dividing wall of hostility was a man-made idea, one that is not given in the Scriptures. One of the core values of Messianic Judaism is that the Torah is the eternal Word of God and should be respected as such. The problem is not with the Torah, but how some people misinterpret it. When examined closely, it becomes clear that Sha’ul never denigrated the Torah but was concerned about those who misapplied it. As he said elsewhere: We know the Torah is good, provided one uses it in the way the Torah itself intends (First Timothy 1:8).¹¹⁶

In 1:15b-22, the ideas of 1:14 and 15a are restated, with the focus on the unity of the Body of Messiah. In this entire passage Paul is writing to Gentiles, and his object is to reassure them that they are fully God’s people, that because of their faith in Messiah and His work on the cross, no barrier exists between them and the Jews. In other words, Gentiles are not second-class citizens of the Kingdom. His purpose is not to downplay Jewish distinctives, but to shine a light on what God has done for the Gentiles.¹¹⁷

The greater purpose of reconciliation is spiritual in nature. His purpose was to create in himself one new man out of the two (see Ai – The One New Man Movement), thus making peace, and in one Body to reconcile both of them to God through the cross, by which he put to death their hostility (2:15b-16). Messiah’s goal was to unite all believers to ADONAI, and this would be the basis for unity in one Body, His Church. The means by which He did this was through the cross. Yeshua’s death was a once-for-all sacrifice for sin, and dealt a lethal blow to all disharmony. Paul’s picturesque phrase of the cross, putting hostility to death highlights the root of divisions. Sin is at the heart of the hostility between people. Once sin has been dealt with, peace should be the result. One of the tenets of secularism today is that in order for all people to come together, religious faith must end or at least blend with all other belief systems. The Gospel refutes that assertion. The only unity that will ever be realized will be the one that is grounded in Messiah alone.

He came and preached peace to you who were far away and peace to those who were near. For through Him we both have access to the Father by one Spirit (2:17-18). Sha’ul closes his teaching of the amazing unity of the Body of Messiah by giving three metaphors to illustrate it. In the picture of fellow citizens he shows how Jew and Gentile have become part of the same Kingdom (2:19a); in the picture of God’s household he shows how all believers are one spiritual family in Messiah; and in the picture of a holy Temple in the Lord he shows that all believers are together in one dwelling for God.

Consequently, you are no longer strangers and foreigners, but fellow citizens with God’s people (2:19a). Whether they were former strangers and outcasts or former foreigners and guests, all believers in Messiah become fellow citizens of God’s Kingdom with God’s people – believers from every age who have trusted in the Savior. There are no strangers or foreigners there, no second-class citizens. Our citizenship is in heaven (Philippians 3:20), Paul declares, and the only citizens of heaven are God’s people.

And also members of His household (2:19b). As if being members of His divine family were not enough, ADONAI’s gracious work in Messiah draws us even closer and makes us members of God’s household. Because YHVH cannot give anything but His best to the Son, He cannot give anything but His best to those who are in His Son (Ephesians 2:11 and 3:6; Romans 8:17). Heavenly citizenship and family membership are not distinct roles or positions but simply different views of the same reality, because every Kingdom citizen is a family member and every family member is a Kingdom citizen.

Built on the foundation of the apostles and prophets, with Messiah Yeshua Himself as the chief cornerstone. In Him the whole building is joined together and rises to become a holy Temple in the Lord. And in Him you too are being built together to become a dwelling in which God lives by His Spirit (2:20-22). The foundation of the apostles and prophets refers to the divine revelation that they taught, which in written form is the B’rit Chadashah. The cornerstone of the foundation is Messiah Yeshua Himself (Isaiah 28:16; Psalm 118:22; Matthew 21:42; Acts 4:11). Joined together refers to the careful joining of every component of a piece of furniture, wall, or building. Every part fits perfectly together. Nothing is out of place, defective or inappropriate. Because Messiah’s building, the Church, is perfect, spotless, without defect or blemish. And that is how He will one day present Her, His own holy Temple, to Himself (5:27). The term dwelling carries the idea of a permanent home. Therefore, through the blood, the suffering, the cross, and the death of our Lord Yeshua Messiah, strangers become family members, foreigners become citizens, idolaters become the Temple of God, the hopeless inherit the promises of ADONAI, those without Messiah become one in Messiah, those far off are brought near, and the godless are reconciled to the LORD. This is the reconciliation of mankind to God and of people to each other.¹¹⁸

Dear Heavenly Father, Praise Your great wisdom and love in breaking down the barrier between Jews and Gentiles so that all who love and follow Messiah Yeshua as their Lord and Savior are welcomed into the family of God and built together into a holy dwelling place for you – because we are all united together in Him. Praise You for such awesome love that You desire a family relationship with Your children and you delight in a relationship of oneness with them. You also delight in spending Your eternity loving and living with those who love You. I also heard a loud voice from the throne, saying: Behold, the dwelling of God is among men, and He shall tabernacle among them. They shall be His people, and God Himself shall be among them and be their God (Revelation 21:3). We love to serve You now, even in hard times for we know for sure that someday we will live with You forever in heaven! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Seated in Messiah
2: 6b-10

Seated in Messiah DIG: Paul says you are seated in Messiah in heavenly places. What does that mean? What kind of authority do believers have in Messiah? How does the changed life of a believer serve as a display of God’s grace and character? What is the formula for salvation? Why do we need God’s grace to believe? Who can you tell this week?

REFLECT: What is the relationship between good works and salvation? What is the significance of the word “handiwork” in verse 10? How would thinking of yourself as God’s handiwork affect the way you conduct your life? How have you seen God working in you lately? What good work is the Lord giving you to do, with His power, this week?

Saved by grace alone, through faith alone, in Messiah alone.

That is, God . . . seated us with Messiah Yeshua in heaven (2:6b). We are not raised from the dead (to see link click Ay – Raised in Messiah) and left in the graveyard. Because we are in Messiah, we have been lifted up with Him and we are sharing His throne in the heavenlies. Our physical position may be on earth, but our spiritual position is in heavenly places with Him. Like Lazarus, we have been called from the grave to sit with Messiah and enjoy fellowship with Him. In order to display (Greek: endeixetai) in the ages to come how infinitely rich is His grace (unmerited favor and loving kindness), and how great is His kindness toward us who are in Messiah Yeshua (2:7). The verb display carries a stronger meaning than to merely make something known. All recipients of divine grace will be high-resolution displays of the many-faceted grace of God throughout all eternity.⁹⁷

The right hand of God’s throne is the center of authority and power in the entire universe. That power was given to the ascended Lord. The elevation of His children with Him in heavenly places means that we share His authority. We are made to sit with Him as heirs. The Spirit Himself testifies with our spirit that we are God’s children. Now if we are children, then we are heirs – heirs of God and co-heirs with Messiah, if indeed we share in His sufferings in order that we may also share in His glory (Romans 8, 16-17).

The significance of this can’t be overstated. Many people won’t experience freedom in Messiah feel as though they are caught between two equal and opposing forces. Satan on one side and God on the other, and poor little me hanging between the two like a pawn. If that is what you believe, then you are defeated. The truth is that God is omniscient, omnipresent, omnipotent, kind and loving in all His ways. Satan is a defeated and we are in Messiah, seated with Him in heavenly places. See the parallel account in Colossians 2:9-11, 13-15.⁹⁸

 Included in this grace is the gift of having enough faith to believe the Good News of Yeshua Messiah. For it is by grace you have been saved, through faith – and this is not from yourselves, it is the gift of God – not by works, so that no one can boast (2:8-9 NIV). Faith is nothing that we do in our own power or by our own resources. In the first place, we do not have adequate power or resources. More than that, God would not want us to rely on them even if we had them. Otherwise salvation would be in part by our own works, and we would have some ground to boast in ourselves. Paul intends to emphasize that even faith is not from us apart from God’s giving it. Faith is presented as a gift from God in Second Peter 1:1, Philippians 1:29, and Acts 3:16. Yet this gift is not restricted to a few, but is available to everyone, “For the grace of God has appeared that offers salvation to everyone” (Titus 2:11 NIV).

Church membership, baptism, confirmation, giving to charity, or being a good neighbor have no power to bring salvation. Nor does taking Communion, keeping the Ten Commandments, or living by the Sermon on the Mount. The only thing a person can do that will have any part in salvation is to exercise faith in what the Son of God had done for him or her.

When we accept the finished work of Messiah on our behalf, we act by the faith supplied by God’s grace. That is the supreme act of human faith, the act which, though it is ours, is primarily God’s – His gift to us out of His grace. When a person chokes or drowns and stops breathing, there is nothing he can do. If he ever breathes again, it will be because someone else starts him breathing. A person who is spiritually dead cannot even make a decision of faith unless God first breathes into him the breath of spiritual life. Faith is simply breathing the breath that God’s grace supplies. Yet, the paradox is that we must exercise it and bear the responsibility if we do not (John 5:40).

Obviously, since it is true that salvation is all by God’s grace, it is therefore not a result of works. Human effort has nothing to do with it (Romans 3:20; Galatians 2:16). And thus, no one should boast, as if he had any part of it. All boasting is eliminated in salvation (Romans 3:27 and 4:5; First Corinthians 1:31). Nevertheless, good works have an important place, as Paul is quick to affirm.⁹⁹

To the extent that we are trusting, God can mold us, so that we become God’s workmanship, created in Messiah Yeshua to do good works, which God prepared in advance for us to do (2:10 NIV). Our English word poem comes from the Greek word translated workmanship. You are God’s handcrafted work of art. You are not an assembly-line product, mass produced without a thought. You are a custom-designed, one-of-a-kind, original masterpiece.¹⁰⁰

If there is no good works, no good spiritual fruit in a person’s life then it shows that they are not really a believer (see the commentary on Jude Ah – Godless People Have Secretly Slipped In Among You). After all, a good tree bears good fruit (Matthew 7:17). So, on the one hand, there is no such thing as faith apart from works to which faith must lead; faith without works is dead (James 2:14-26). Trusting that does not lead to good works cannot save and is not a channel for God’s grace.

But on the other hand, works without faith cannot save the one who does them. Non-Messianic Judaism implicitly recognizes that good works alone do not buy salvation, as the British Messianic Jew Eric Lipson points out by writing that in Judaism “great stress is laid on doing good works, privately and corporately; but the prayers pleading for forgiveness quote Isaiah’s admission: All our righteous deeds are like filthy rags (Isaiah 64:6). So Isra’el prays: ‘Avinu malkenu, our Father, our King, be gracious unto us and answer us, for we have done no good things of any worth. Deal with us in charity and lovingkindness and save us.”

No work is a good work in relation to rewarding its doer (even though others may benefit) if it does not stem from faith in ADONAI, which today demands trusting in His Son Yeshua Messiah. The crowds in Galilee asked Yeshua, “What should we do in order to perform the works of God?” His answer was: Here’s what the work of God is . . . to trust in the One He sent (John 6:28-29).¹⁰¹

If I asked you if you were a sinner, what would you say? Romans 3:23 says: For all have sinned and fall short of the glory of God. That includes you and me, doesn’t it? Most people feel that being good gets you into heaven and being bad keeps you out. That simply is not true; we all have sinned. What would you say sin is? I think we can agree that we are both sinners; now let’s define sin. Some have said, “I’m not perfect,” or “I have made some mistakes.” But what do you think the Bible means by sin? Well, the Bible says that everyone practicing sin breaks God’s law – indeed, sin is lawlessness (First John 3:4). Have you ever disobeyed your parents? Have you ever misused the name of God? Have you ever told a lie? This is what sin is. It’s breaking God’s law. And any time you break a law there is a penalty. If you run a stop sign, the penalty is a fine. If you rob a bank, the penalty is jail. What is the penalty for breaking God’s Torah?

The Bible teaches us that the wages of sin is death (Romans 6:23a). The wages of work is money, but the wages of sin is death. In other words, what I earn – the penalty, the punishment of sin – is death. Death is separation. The Bible speaks of two kinds of death that are two kinds of separation. The first death is separation of the body and the soul. If I were to die right now my body would fall to the floor, but my soul, the real me, would go somewhere else. But the Bible speaks of another death, one it calls the second death. This is separation of the soul from God. Now, the penalty of sin is death, spiritual death, and separation from the LORD. To put it simply – hell. All this is really bad news. But there is good news.

But God demonstrates His own love for us in this: While we were still sinners, Christ died for us (Romans 5:8). We were spiritually dead and unable to make the first move toward God because we inherited Adam’s sin nature that rebelled and separated us from Him. So, God made the first move toward us by sending His one and only Son to die in our place for the payment for our sins. We stand before the Son of God, guilty of sin, and facing a death penalty. But Yeshua, as judge (John 5:27), comes down from behind the seat of judgment, takes off His judicial robe and stands beside us. It is there that He says to us, “I will take your place. I will die for you.” And if you were the only person in the world, He still would have died for you. The penalty for sin is death, but Messiah died and paid for sin so we do not have to go to hell.

It is not what you do for God that saves you, it is what God has already done for you.
You don’t get to heaven by what you do; you get to heaven by what you believe.

What is it that I need to believe in, to trust in, to have faith in, to be saved?

For God so loved the world that He gave His one and only Son who died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures, and whoever believes in Him shall not perish but have eternal life (John 3:16 and First Corinthians 15:3b-4).

If you believe this, you are saved.
Nothing else matters.

Salvation = faith + nothing (not baptism, not good works, nothing means nothing). Without faith it is impossible to please God because anyone who comes to Him must believe that He exists and that He rewards those who earnestly seek Him. Now is the day of salvation (Hebrews 11:6 and 2 Corinthians 6:2c).

Would you like to be saved right now?

Pray this simple prayer in faith. But before you do, I want you to remember that saying a prayer does not save you, trusting in Yeshua Messiah does. God, I admit that I have sinned. I believe Yeshua Messiah died for my sins and I want to trust Him to save me right now. Lord, please come into my heart and make me a new person. I accept your gift of salvation.

If you were to die right now, where would you go? That’s right . . . heaven.

Why should God let you into His heaven?

That’s right, because Yeshua died to pay for your sins.¹⁰²

If you prayed that prayer in faith see my commentary on The Life of Christ Bw – What
God Does for Us at the Moment of Faith.

Raised in Messiah
2: 6a

Raised in Messiah DIG: What does the Jewish Scriptures promise? What do they point to? What did the rabbis think about the predicted death of the Messiah? What was their solution to their dilemma? How does the B’rit Chadashah agree with His two-fold mission?

REFLECT: What is mankind’s greatest enemy? What does the Bible have to say about that? How is Yeshua the firstfruits of more to come? When you think of the mercy and kindness of ADONAI, what are you grateful for? How much are you looking for the return of Yeshua?

Our present position in Messiah.

That is, God raised us up with the Messiah Yeshua. Part of the evidence of God’s mercy (not getting what we deserve) is the victory over death. This is undoubtedly one of the unique aspects of the message of the TaNaKh and the B’rit Chadashah as well. Many religions and philosophies have raised up teachers and leaders. The Jewish Scriptures, however, promise something even greater, victory over the greatest enemy of mankind – death. Part of the promise of the coming Messiah is that He would conquer this challenge. The TaNaKh points to this great victory over physical death and the coming of the Messiah and His resurrection (see Isaiah, to see link click Fg – You Who Dwell in the Dust Will Wake Up and Shout for Joy).

Rabbinic theology found itself somewhat puzzled in regard to the predicted death of the Messiah. Clearly, there are many scriptures, which speak of the Messiah as being cut from the land of the living in some sort of premature death: After forcible arrest and sentencing, He was taken away; and none of His generation protested His being cut off from the land of the living for the crimes of my people, who deserved the punishment themselves (Isaiah 53:8; also see Dani’el 9:26 and Zechariah 12:10). Yet, there are even more verses which speak of the Messiah ruling as the King of Isra’el. For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (Isaiah 9:6; also see Genesis 49:10 and Micah 5:2). How could these two vastly different descriptions of the Messiah be reconciled? The rabbis came up with the concept of two Messiah’s. One that would suffer and die, and one that would reign forever.

Now Jacob sent Judah, once again taking a leadership role, ahead of him to Joseph to get directions to Goshen. The rabbis recognized the many similarities between Joseph and Jesus. I list eighty ways in which Joseph foreshadows the life of Christ (see Genesis Iw – The Written Account of the Generations of Jacob). They believe that Genesis 46:28-29a teaches that there will be two Messiahs. They teach that Joseph would receive the Kingdom before Judah, because Joseph was in Egypt before Judah. They believe that a descendant of Joseph will be the first Messiah, or the suffering Messiah (Isaiah 53) who would ultimately be killed. Then he would be followed by the second Messiah, a descendant of Judah, who would come to rule like his forefather David, and be the kingly Messiah (Psalm 72). When they arrived in the region of Goshen, Joseph quickly had his chariot made ready and went to Goshen to meet his father Isra’el.

Because of their inability to see the two separate comings of Yeshua Messiah, the rabbis teach that there are two Messiah’s, the suffering Messiah of Joseph and the kingly Messiah of David (Matthew 9:27). They taught that it was a messianic term, which needed to be directed toward a descendant of King David and therefore called him Meshiach ben-David, or Messiah Son of David (Tractate Sukkah 52a). They teach that how the Messiah comes will be based on merit, or what the Jewish people have earned. If they are worthy, one like a son of man will come in all His glory on the clouds of heaven (Dani’el 7:13-14); but, if they are not worthy, Messiah will come in humility riding on the colt of a donkey (Zechariah 9:9).

The B’rit Chadashah agrees with the two-fold mission of the Messiah, but offers a unique explanation. Rabbi Sha’ul makes it clear where he stands on this question. Yeshua died on a Roman cross to fulfill the First Mission of the Messiah. The testimony of the B’rit Chadashah is that Yeshua of Nazareth is indeed the Promised One because ADONAI raised Him up from the dead as the firstfruits of the resurrection. God promised this Good News in advance through his prophets in the Tanakh. It concerns his Son – He is descended from David physically; He was powerfully demonstrated to be Son of God spiritually, set apart by his having been resurrected from the dead; He is Yeshua the Messiah, our Lord (Romans 1:2-4). 

But the mercy of God does not stop there! Paul points out that YHVH has also raised up all the followers of Yeshua to a new life. We not only have the hope of a future resurrection (see the commentary on Revelation Ff – Blessed and Holy are Those Who Have Part in the First Resurrection), but He has also raised us up to a new heavenly reality of being spiritually born again (see the commentary on Second Corinthians Bd – A New Creation). This must be one the greatest proofs of ADONAI’s wonderful mercy and kindness shown to those who receive the gift of Yeshua’s redemption. It also explains why Messianic Jews and Gentile believers look for the return of risen Yeshua to fulfill the second part of His mission, to rule as King over Isra’el and the world (see Isaiah Db – The Nine Missing Articles in the Messiah’s Coming Temple).

Dear Heavenly Father, Praise You for your mighty power and love that unites believers “in Messiah” (Ephesians 1:9-10) as Your means to raise to life those who love and follow You as their Lord and Savior (Romans 10:9-10). How wonderful to have as an absolutely sure hope, the joy of being raised to an eternal new life with You in Your heavenly home! You always keep Your promises and so we can trust completely Your promise to come again to rapture those who love You.  For if we believe that Yeshua died and rose again, so with Him God will also bring those who have fallen asleep in Yeshua. For this we tell you, by the word of the Lord, that we who are alive and remain until the coming of the Lord shall in no way precede those who are asleep.  For the Lord Himself shall come down from heaven with a commanding shout, with the voice of the archangel and with the blast of God’s shofar, and the dead in Messiah shall rise first.  Then we who are alive, who are left behind, will be caught up together with them in the clouds, to meet the Lord in the air – and so we shall always be with the Lord. Therefore encourage one another with these words (First Thessalonians 4:14-18).

We will live with our bridegroom forever (Revelation 19:6-9)! And so we shall always be with the Lord (First Thessalonians 4:17c). No more will we experience trials. No more will we have pain or suffering. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). Heaven will be a place of eternal peace and joy. Behold, the dwelling of God is among men, and He shall tabernacle among them. They shall be His people, and God Himself shall be among them and be their God. He shall wipe away every tear from their eyes, and death shall be no more. Nor shall there be mourning or crying or pain any longer, for the former things have passed away (Revelation 21:3b-4). Praise You for the joy You set before those who love you, to have the great pleasure of living for all eternity with You. In Messiah Yeshua’s holy Name and power of His resurrection. Amen