This past weekend saw the season finale of one of the most popular shows on TV: The Walking Dead. One of the most popular elements in this genere are the zombies. A zombie is a person who has died but who is nevertheless up walking around. To make matters even more gruesome, the body is not only dead, but decaying, putrifying. That is what the Apostle Paul says the human condition is before God. In their opposition to God, men and women are walking corpses. They are the living dead. “They are an offense to God’s nostrils. These decaying spiritual corpses stink.” (John Gerstner as quoted in Boice, J. M. (1988). Ephesians: an expositional commentary (p. 47). Grand Rapids, MI: Ministry Resources Library.)
Unlike the movie and TV fiction of zombies, Jesus Christ actually died and was raised back to life. The Father's bringing Christ back from the dead that first Resurrection Sunday, inaugurated a new era. He did not create a zombie army but transforms the previously spiritually dead, to spiritually living.
Clearly, physical death ends a previous experience of physical life and in that sense is an event, while spiritual death is a state in which all human beings exist unless given spiritual life. Furthermore, according to Jesus, a believer who dies physically will live forever spiritually and will also participate in the future resurrection; an unbeliever who dies physically while still in a state of spiritual death remains in that state and has no hope of resurrection to life. We are all dying physically and cannot by simple choice reverse that direction; we have all been dead spiritually, but some, by receiving God’s grace in Christ, can turn from death to life (Liefeld, W. L. (1997). Ephesians (Vol. 10, Eph 2:1). Downers Grove, IL: InterVarsity Press.)
In the first ten verses of Ephesians 2 The Apostle Paul presents the past, present, and future of the Christian: what a believer was (vv. 1–3), what they are (vv. 4–6, 8–9), and what they will be (vv. 7, 10). Put another way, we can see how people are: 1) Before being alive in Christ (Ephesians 2:1-3) 2) Being alive in Christ (Ephesians 2:4-6, 8-9), and 3) After being alive in Christ (Ephesians 2:7,10)
1) Before being alive in Christ (Ephesians 2:1-3)
Ephesians 2:1-3 [2:1]And you were dead in the trespasses and sins [2]in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience-- [3]among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. (ESV)
The natural state of every person has not repented of sin, and trusted in Christ for salvation is one who is dead in … trespasses and sins. This indicates the sphere, or realm, in which something or someone exists (The Greek case is the locative of sphere). We were not dead because we had committed sin but because, prior to salvation, we were in sin. A ‘trespasses’ (paraptôma) is a false step, involving either the crossing of a known boundary or a deviation from the right path. A ‘sins’ (hamartia), however, means rather a missing of the mark, a falling short of a standard. Together the two words cover the positive and negative, or active and passive, aspects of human wrongdoing, that is to say, our sins of commission and of omission (Stott, J. R. W. (1979). God’s new society: the message of Ephesians (p. 71). Downers Grove, IL: InterVarsity Press.)
In this context trespasses and sins do not refer simply to acts but first of all to the sphere of existence of the person apart from God. One does not become a liar when he tells a lie; one tells a lie because they are already is a liar. One does not become a thief when one steals; One steals because they already are a thief. And so with murder, adultery, covetousness, and every other sin. Committing sinful acts does not make us sinners; we commit sinful acts because we are sinners. Jesus confirmed this when He said, “The evil man out of his evil treasure brings forth what is evil” (Matt. 12:35) and “the things that proceed out of the mouth come from the heart, and those defile the man. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders” (Matt. 15:18–19).
Paraptôma (trespasses) means to slip, fall, stumble, deviate, or go the wrong direction. Hamartia (sins) originally carried the idea of missing the mark, as when hunting with a bow and arrow. It then came to represent missing or falling short of any goal, standard, or purpose. In the spiritual realm it refers to missing and falling short of God’s standard of holiness. Paul does not use the two terms here to point up different kinds of wrongdoing but simply to emphasize the breadth of the sinfulness that results from spiritual deadness. The apostle’s description is not that of some particularly decadent tribe or degraded segment of society, or even of the extremely corrupt paganism of his own day. Rather, it is the biblical diagnosis of fallen humanity in fallen society everywhere (O’Brien, P. T. (1999). The letter to the Ephesians (p. 156). Grand Rapids, MI: W.B. Eerdmans Publishing Co.).
• One of the reasons that we celebration the resurrection every year is due to the ongoing significance. The work of the resurrected Christ is necessary for every people of every generation.
Verse 2 begins to explain the walk of the unredeemed. “Walk” was a verb used frequently in the New Testament, especially by Paul (31 times) to denote moral behavior. Apart from Christ we are pulled to conform to the standards of the present world order. Without Christ we are doomed to the death that is inevitable for those who follow a godless and worldly humanity (Dunnam, M. D., & Ogilvie, L. J. (1982). Galatians / Ephesians / Philippians / Colossians / Philemon (Vol. 31, p. 166). Nashville, TN: Thomas Nelson Inc.).
What we often call “the spirit of the times” reflects the wider course of this world, a course in which people are in basic agreement about what is right and wrong, valuable and worthless, important and unimportant. People in bondage to sin have many different ideas and standards, but they are in total agreement that the network of things in this world is more important than the divine perspective of God. In this most basic world outlook they are of one mind. They resolutely work to fulfill the goals and values of their system, though it defies God and always self–destructs. People in bondage to sin are persistent in their rejection, and the worse their system becomes, the more they try to justify it and condemn those who speak the Word of God against it.
They are of one mind because they have a common leader and lord, the prince of the power of the air. Satan is now “the ruler of this world,” and until the Lord casts him out (John 12:31) he will continue to rule. The power [or authority] of the air probably refers to Satan’s host of demons who exist in the heavenly sphere. During the present age he and his demon host dominate, pressure, and control every person who is unsaved. He is the personification of spiritual death because he is the personification of rebellion against God—and so is the system he designed. This does not mean that non-Christians realize that their values are created and energized by Satan. In fact, most would probably deny it. Nevertheless, Satan, in his craftiness, places the things in front of us that we, in our sinful condition, find attractive, and, therefore, pursue as though they were our ideas (Anders, M. (1999). Galatians-Colossians (Vol. 8, p. 110). Nashville, TN: Broadman & Holman Publishers.).
• I'm sure there we many well meaning Jews and Gentiles that advocated for the death of Christ. They rationed that it was expedient for one man to die for the peace of Jerusalem. What Satan meant for evil, God ordained for blessing. The resurrection did bring peace because of God's vindication not humanity's evil.
Please turn to John 8 (p. 894)
Because fallen humanity and Satan’s hosts exist in the same spiritual realm, it is quite natural that his spirit is the same spirit that is now at work/working in the sons of disobedience. The prince of disobedience works in (the use of en emphasizes the intimate relationship) willing followers, those who have no regard for the Word and will of God, called the sons of disobedience (a Semitic term that describes a person characterized by disobedience), of whom he is the spiritual father
John 8:31-47 [31]So Jesus said to the Jews who had believed in him, "If you abide in my word, you are truly my disciples, [32]and you will know the truth, and the truth will set you free." [33]They answered him, "We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, 'You will become free'?" [34]Jesus answered them, "Truly, truly, I say to you, everyone who commits sin is a slave to sin. [35]The slave does not remain in the house forever; the son remains forever. [36]So if the Son sets you free, you will be free indeed. [37]I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you. [38]I speak of what I have seen with my Father, and you do what you have heard from your father." [39]They answered him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would be doing the works Abraham did, [40]but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did. [41]You are doing the works your father did." They said to him, "We were not born of sexual immorality. We have one Father--even God." [42]Jesus said to them, "If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me. [43]Why do you not understand what I say? It is because you cannot bear to hear my word. [44]You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. [45]But because I tell the truth, you do not believe me. [46]Which one of you convicts me of sin? If I tell the truth, why do you not believe me? [47]Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God." (ESV)
• Paul makes clear this identifying characteristic of disobedience to God when he states absolutely that “you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness” (Rom. 6:16). He then characterizes the believer as one who obeys God: “you became obedient from the heart” (v. 17).
Paul’s primary purpose here is not to show how unsaved people now live—though the teaching is valuable for that purpose—but to remind believers, as he says in verse 3, how they themselves formerly lived. All of us once lived in the passions/lusts of our flesh, carrying out/indulging the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. This is a PRESENT ACTIVE PARTICIPLE which emphasizes continual, on-going, habitual action. The human body and the mind are not evil in and of themselves, but they are the battleground of temptation and sin (cf. 4:17–19; Rom. 6 & 7) (Utley, R. J. (1997). Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians) (Vol. Volume 8, p. 86). Marshall, TX: Bible Lessons International.).
Epithumia (passions/lusts) refers to strong inclinations and desires of every sort, not simply to sexual lust. Thelçma (desires) emphasizes strong willfulness, wanting and seeking something with great diligence. They are used synonymously to represent fallen humanity’s complete orientation to their own selfish way. By nature the unregenerate is driven to fulfill the lusts and desires of the body and … mind. The body/flesh (sarx) refers to the indulgence of life that comes when one is abandoned to doing whatever feels good. The mind (dianoia) indicates the deliberate choices that defy the will of God. These “Thoughts” (dianoiai) refers not to the mind itself but to the projects it entertains with uncontrolled abandon. The natural man is altogether at the mercy of the tyrant self and its rash impulses (Wood, A. S. (1981). Ephesians. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 34). Grand Rapids, MI: Zondervan Publishing House.).
• The resurrected Christ foreshadows and enables new realities. Believers are no longer in bondage to sin's dominion and await the redemption of their bodies. They have a new nature and are called to renew their minds.
Every believer was once totally lost in the system of the world, the body/flesh, and the devil, who is the prince over the demons, who are the power of the air. Those are fallen humanity’s three great arenas where they are in a losing battle with spiritual enemies—yet they are enemies with whom, by nature, he is now allied (cf. 1 John 2:16). Rather than all people being children of God, as most of the world likes to think, those who have not received salvation through Jesus Christ are by nature children of wrath (cf. John 3:18). Apart from reconciliation through Christ, every person by nature (through human birth) is the object of God’s wrath, his eternal judgment and condemnation. Contrasting this state with the acknowledgement of the believer's previous state, it mentions that we "were" this way. “Were” is in the Greek text, imperfect in tense, which tense speaks of continuous action or state of being. Our totally depraved condition before salvation was a continuous one, from birth on without a cessation of that condition (Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Eph 2:3). Grand Rapids: Eerdmans.).
The unredeemed are characterized most accurately not only as sons of disobedience but consequently as children of wrath—objects of God’s condemning judgment. The expression children of wrath is a Hebraism, like sons of disobedience (v.2), and means worthy to receive divine judgment. This dreadful predicament has been inherited, according to Paul, from the one man through whom sin came into the world … and so death spread to all because all sinned (Rom. 5:12). If the result of one man’s trespass led to condemnation for all human beings (v.18), because all humanity was encapsulated in that one man, then this is to say that all are inherently (by nature) subject to condemnation. The same point is made here: the following phrase: "like the rest of mankind" signifies that the whole of humanity outside of Christ lies in this sinful condition with its consequences (cf. Rom. 1:18–3:20) (O’Brien, P. T. (1999). The letter to the Ephesians (pp. 162–163). Grand Rapids, MI: W.B. Eerdmans Publishing Co.).
Illustration: At 12:21 A.M. on a morning in November 1979, the doctor pronounced Jesse Water Bishop dead in the gas chamber of the Nevada State Prison. Bishop was a career criminal who committed his first armed robbery at the age of fifteen, and spent twenty-two of his last twenty-seven years behind bars. Bishop renounced all efforts to stay his execution for a murder he had committed in 1977. At that time he even waived his right to a jury trial, immediately pleading guilty. He could have been given an appeal of his case even minutes before entering the gas chamber, but he said no, with these words: “This is just one more step down the road I’ve been heading all my life. Let’s go” (Time, Nov. 5, 1979, p. 35).
One agonizes about such a life and shudders at such a steel-encased set of the will. But we can also learn. Sin is not to be played with, not to be taken casually, not to be looked at tentatively as though we can do as we please, order our lives as we will, change when and if we wish, thinking we will always be in control. There is a cumulative effect that builds until our hearts may be petrified and we are past feeling. We really see the horror of that possibility—that sin may kill our wills, and we may thus be doomed to a walk that can only end in death. The predicament is horrible and clear: “dead in trespasses and sins.”( Dunnam, M. D., & Ogilvie, L. J. (1982). Galatians / Ephesians / Philippians / Colossians / Philemon (Vol. 31, pp. 166–167). Nashville, TN: Thomas Nelson Inc.)
• It was the reason why Christ died, providing the only solution through the resurrection.
2) Being alive in Christ (Ephesians 2:4-6, 8-9)
Ephesians 2:4-6 [4]But God, being rich in mercy, because of the great love with which he loved us, [5]even when we were dead in our trespasses, made us alive together with Christ--by grace you have been saved-- [6]and raised us up with him and seated us with him in the heavenly places in Christ Jesus, (ESV)
Ephesians 2:8-9 [8]For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, [9]not a result of works, so that no one may boast. (ESV)
The first two words but God show where the initiative was in providing the power of salvation. God's great desire is to be rejoined with the creatures He made in His own image and for His own glory. The rebellion and rejection is on humanity’s side. Because God is rich in mercy toward us and has great love for us, He provided a way for us to return to Him. Mercy means that God does not give me what I do deserve; grace means that He gives me what I don’t deserve.( Wiersbe, W. W. (1992). Wiersbe’s expository outlines on the New Testament (p. 542). Wheaton, IL: Victor Books.)
But, wrath and love are not mutually exclusive, as verse 4 makes abundantly clear: But God being rich in mercy because of the great love. What is “mercy”? Mercy was seen as a basic attribute of God, sometimes called “lovingkindness” or “compassion.” This word describes the outworking of God’s love toward people and is shown in his lovingkindness toward them even though they do not deserve it (Psalm 51:1; Jeremiah 9:24; Hosea 2:19; Jonah 4:2) (Barton, B. B., & Comfort, P. W. (1996). Ephesians (p. 41). Wheaton, IL: Tyndale House Publishers)
Salvation for God’s glory is by the motivation and power of God’s great love. God is intrinsically kind, merciful, and loving. And in His love He reaches out to sinful, rebellious, depraved, destitute, and condemned human beings and offers them salvation and all the eternal blessings it brings. Humanity’s rebellion is therefore not only against God’s lordship and law but against His love.
Though greatly offended and sinned against (cf. Matt. 18:23–35), because of God’s rich … mercy and His great love He offeres forgiveness and reconciliation to us as He does to every repentant sinner. Though in their sin and rebellion all people participated in the wickedness of Jesus’ crucifixion, God’s mercy and love provide a way for them to participate in the righteousness of His crucifixion. God says: “I know what you are and what you have done,” He says; “but because of My great love for you, your penalty has been paid, My law’s judgment against you has been satisfied, through the work of My Son on your behalf. For His sake I offer you forgiveness. To come to Me you need only to come to Him:” Not only did He love enough to forgive but also enough to die for the very ones who had offended Him. “Greater love has no one than this, that one lay down his life for his friends” (John 15:13). Compassionate love for those who do not deserve it makes salvation possible.
Please turn to Romans 6 (p. 942)
Above all else, verse 5 notes that a dead person needs to be made alive. That is what salvation gives—spiritual life. To encourage believers who doubt the power of Christ in their lives, Paul reminds them that if God was powerful and loving enough to give them spiritual life together with Christ, He is certainly able to sustain that life. The power that raised us out of sin and death and made us alive (aorist tense) together with Christ (cf. Rom. 6:1–7) is the same power that continues to energize every part of our Christian living (Rom. 6:11–13). The point here is that when God raised Christ from the dead and exalted him, he raised and exalted Christians with him (Snodgrass, K. (1996). Ephesians (p. 101). Grand Rapids, MI: Zondervan.).
Romans 6:1-7 [6:1]What shall we say then? Are we to continue in sin that grace may abound? [2]By no means! How can we who died to sin still live in it? [3]Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? [4]We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. [5]For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. [6]We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. [7]For one who has died has been set free from sin. (ESV)
Salvation has a purpose, in regard to us and in regard to God. The most immediate and direct result of salvation verse 6 notes, is God raised us up with Him, and seated us with Him in the heavenly places. Not only are we dead to sin and alive to righteousness through His resurrection in which we are raised, but we also enjoy His exaltation and share in His preeminent glory. Because of Christ’s resurrection, those who believe in him are given new life spiritually in this age (regeneration). They will also be given renewed physical bodies when Christ returns (future resurrection) (Crossway Bibles. (2008). The ESV Study Bible (p. 2264). Wheaton, IL: Crossway Bibles.)
Because our new citizenship through Christ is in heaven (Phil 3:20), God seats us with Him in the heavenly places, in Christ Jesus. We are no longer of this present world or in its sphere of sinfulness and rebellion. We have been rescued from spiritual death and given spiritual life in order to be in Christ Jesus and to be with Him in the heavenly places. Here, as in 1:3, heavenly places refers to the supernatural sphere where God rules. The Greek verb behind seated is in the aorist tense and emphasizes the absoluteness of this promise by speaking of it as if it had already fully taken place. Even though we are not yet inheritors of all that God has for us in Christ, to be in the heavenly places is to be in God’s domain instead of Satan’s, to be in the sphere of spiritual life instead of the sphere of spiritual death. That is where our blessings are and where we have fellowship with the Father, the Son, the Holy Spirit, and with all the saints who have gone before us and will go after us. That is where all our commands come from and where all our praise and petitions go. On a day to come, believers will receive the full “inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for [us]” (1 Pet. 1:4).
Our response in salvation verse 8 notes, is faith, but even that is not of our own doing/ourselves [but is] the gift of God. 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. 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. By grace you have been saved through faith and that not of yourselves, it is the gift of God. We know this because grace is defined as an unearned act of God. If salvation is of grace, it has to be an undeserved gift of God. Faith is presented as a gift from God in 2 Peter 1:1, Philippians 1:29, and Acts 3:16. 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 (cf. John 5:40). Faith, however, is not a quality, a virtue, or a faculty. It is not something man can produce. It is simply a trustful response that is itself evoked by the Holy Spirit (Wood, A. S. (1981). Ephesians. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 36). Grand Rapids, MI: Zondervan Publishing House.).
Obviously, since it is true that salvation is all by God’s grace, it is therefore not your own doing/as a result of works. Human effort has nothing to do with it (cf. Rom. 3:20; Gal. 2:16). And thus, no one may boast, as if he they any part. All boasting is eliminated in salvation (cf. Rom. 3:27; 4:5; 1 Cor. 1:31). Just as humans contributed nothing to their own creation so also they contributed nothing to their new creation; both are God’s work (Lincoln, A. T. (1990). Ephesians (Vol. 42, p. 114). Dallas: Word, Incorporated.).
Illustration: 2783 “Better Be Risen Too”
There is a story of a church organist, who made a terrible blunder. He overslept on Easter morning. The church service was scheduled for 6:30 a. m. At 6:31 the Pastor called to see if he was on his way, but he was still in bed. Happily, he lived near the church, and in ten minutes he was seated at the organ. The following Easter his phone rang at 5:45 a. m. When he answered, the Pastor told him gently, “Christ is risen, and you’d better, too.” (Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times (p. 671). Garland, TX: Bible Communications, Inc.)
Now there is nothing our works can do earn our salvation, but our work can certainly properly celebrate that salvation.
3) After being alive in Christ (Ephesians 2:7,10)
Ephesians 2:7, 10 [7]so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. [10]For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (ESV)
The phrase so/in order that indicates that the purpose of our being exalted to the supernatural sphere of God’s preserve and power is that we may forever be blessed. But it is not only for our benefit and glory. God’s greater purpose in salvation is for His own sake, so/in order that in the ages He might show the immeasurable/surpassing riches of His grace in kindness toward us in Christ Jesus. That, too, is obviously for our benefit, but it is first of all for God’s, because it displays for all eternity the immeasurable/surpassing riches of His grace (cf. 3:10). Through His endless kindness toward us in Christ Jesus the Father glorifies Himself even as He blesses us.
Please turn to Revelation 7 (p.1032)
From the moment of salvation throughout the coming ages we never stop receiving the grace and kindness of God. The coming ages is different from the age to come in 1:21 and refers to eternity. God glorifies Himself by eternally blessing us with “every spiritual blessing in the heavenly places in Christ” (1:3) and by bestowing on us His endless and limitless grace and kindness. The whole of heaven will glorify Him because of what He has done for us (Rev. 7:10–12)
Revelation 7:9-12 [9]After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, [10]and crying out with a loud voice, "Salvation belongs to our God who sits on the throne, and to the Lamb!" [11]And all the angels were standing around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, [12]saying, "Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen." (ESV)
• The Resurrection is a picture of triumph: At the Cross, through the preaching of the Gospel and in the age to come. In the true fulfillment of what was proclaimed that first Palm Sunday, the Hosanna's are praising God for His triumph over death.
Although they have no part in gaining salvation, verse 10 concludes with the fact that good works have a great deal to do with living out salvation. No good works can produce salvation, but many good works are produced by salvation. Salvation is not “by works” but “for works.” (Lincoln, A. T. (1990). Ephesians (Vol. 42, p. 114). Dallas: Word, Incorporated.)
Before we can do any good work for the Lord, He has to do His good work in us. By God’s grace, made effective through our faith, we become His workmanship, created in Christ Jesus for good works. God has ordained that we then live lives of good works, works done in His power and for His glory. (cf. Jn. 15:1-8) It is from poiçma (workmanship) that we get poem, a piece of literary workmanship. Before time began, God designed us to be conformed to the image of His Son, Jesus Christ (Rom. 8:29).
These good works are expected because God prepared beforehand, that we should walk in them, and that is why James says faith is illegitimate if works are not present (James 2:17–26).
When people repent of their sin and trust Christ for eternal life, they become Christians and are no longer alienated from the life of God. We became spiritually alive through union with the death and resurrection of Christ. Paul calls it walking in “newness of life” (Rom. 6:4). For the first time we could understand spiritual truth and desire spiritual things. Because we now have God’s nature, we now can seek godly things, “the things above” rather than “the things that are on earth” (Col. 3:2). That is what results from the resurrection of Christ for believers to be alive together with Christ. This resurrection Sunday, truly celebrate the risen Christ by trusting in that Christ for your eternal life.
(Format note: Some base commentary from MacArthur, J. F., Jr. (1986). Ephesians (pp. 51–65). Chicago: Moody Press.)
