Thursday, June 14, 2018

The Work Of Christ


The Work Of Christ (Ephesians 2:4-10)

2:4-10 Although we were all like that, I say, God, because he is rich in mercy and because of his great love with which he has loved us, made us alive in Jesus Christ, even when we were dead in trespasses (it is by grace you have been saved), and raised us up with Christ, and gave us a seat in the heavenly places with Christ, because of what Christ Jesus did for us. This he did so that in the age to come the surpassing riches of his grace in his kindness to us in Christ Jesus might be demonstrated. For it is by grace appropriated by faith that you have been saved. You had nothing to do with this. It was God's gift to you. It was not the result of works, for it was God's design that no one should be able to boast. For we are his work, created in Christ Jesus for good works, works which God prepared beforehand that we might walk in them.

Paul had begun by saying that, as we are, we are dead in sins and trespasses; now he says that God in his love and mercy has made us alive in Jesus Christ. What exactly did he mean by that? We saw that there were three things involved in being dead in sins and trespasses. Jesus has something to do about each of them.

(i) We saw that sin kills innocence. Not even Jesus can give a man back his lost innocence, for not even Jesus can put back the clock; but what he can do is take away the sense of guilt which the lost innocence necessarily brings with it.

The first thing sin does is create a feeling of estrangement between us and God. Whenever a man realizes that he has sinned, he is oppressed with the feeling that he dare not approach God. When Isaiah received his vision of God, his first reaction was to say: "Woe is me! for I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips" (Isaiah 6:5). When Peter realized who Jesus was, his first reaction was: "Depart from me, for I am a sinful man, O Lord" (Luke 5:8).

Jesus begins by taking that sense of estrangement away. He came to tell us that no matter what we are like the door is open to the presence of God. Suppose there was a son who did some shameful thing and then ran away, because he was sure that there was no use in going home, because the door was bound to be shut. Then suppose someone came with the news that the door was still open and a welcome was waiting at home. What a difference that news would make! It was just that kind of news that Jesus brought. He came to take away the sense of estrangement and of guilt, by telling us that God wants us just as we are.

(ii) We saw that sin killed the ideals by which men live. Jesus reawakens the ideal in the heart of man.
The story is told of a negro engineer in a river ferry-boat in America. His boat was old and he did not worry over much about it; the engines were begrimed and ill-cared for. This engineer was soundly converted. The first thing he did was to go back to his ferry-boat and polish his engines until every part of the machinery shone like a mirror. One of the regular passengers commented on the change. "What have you been up to?" he asked the engineer. "What set you cleaning and polishing these old engines of yours?" "Sir," answered the engineer, "I've got a glory." That is what Christ does for a man. He gives him a glory.

It is told that in the congregation in Edinburgh to which George Matheson came there was an old woman who lived in a cellar in filthy conditions. After some months of Matheson's ministry, communion time came round. When the elder called at this old woman's cellar with the cards, he found that she had gone. He tracked her down. He found her in an attic room. She was very poor and there were no luxuries, but the attic was as light and airy and clean as the cellar had been dark and dismal and dirty. "I see you've changed your house," he said to her. "Ay," she said, "I have. You canna hear George Matheson preach and live in a cellar." The Christian message had rekindled the ideal.

As the old hymn has it:

"Deep in the human heart, crushed by the tempter,
Feelings lie buried that grace can restore."

The grace of Jesus Christ rekindles the ideals which repeated failing to sin has extinguished. And by that very rekindling, life is set climbing again.

(iii) Greater than anything else, Jesus Christ revives and restores the lost will. We saw that the deadly thing about sin was that it slowly but surely destroyed a man's will and that the indulgence which had begun as a pleasure became a necessity. Jesus recreates the will.

That in fact is always what love does. The effect of a great love is always a cleansing thing. When a person really and truly falls in love, his love compels him to goodness. He loves the loved one so much that the love of his sins is broken.

That is what Christ does for us. When we love him, that love recreates and restores our will towards goodness. As the hymn has it:

"He breaks the power of cancelled sin,
He sets the prisoner free."
The Work And The Works Of Grace (Ephesians 2:4-10 Continued)

Paul closes this passage with a great exposition of that paradox which always lies at the heart of his view of the gospel. That paradox has two arms.

(i) Paul insists that it is by grace that we are saved. We have not earned salvation nor could we have earned it. It is the gift of God and our part is simply to accept it. Paul's point of view is undeniably true; and for two reasons.

(a) God is perfection; and, therefore, only perfection is good enough for him. Man by his very nature cannot bring perfection to God; and so, if ever man is to win his way to God, it must always be God who gives and man who takes.

(b) God is love; sin is therefore a crime, not against law, but against love. Now it is possible to make atonement for a broken law, but it is impossible to make atonement for a broken heart; and sin is not so much breaking God's law as it is breaking God's heart. Let us take a crude and imperfect analogy. Suppose a motorist by careless driving kills a child. He is arrested, tried, found guilty, sentenced to a term of imprisonment and/or to a fine. After he has paid the fine and served the imprisonment, as far as the law is concerned, the whole matter is over. But it is very different in relation to the mother whose child he killed. He can never put things right with her by serving a term of imprisonment and paying a fine. The only thing which can restore his relationship to her is an act of free forgiveness on her part. That is the way we are to God. It is not God's laws against which we have sinned; it is against his heart. And therefore only an act of free forgiveness of the grace of God can put us back into the right relationship with him.

(ii) That is to say that works have nothing to do with earning salvation. It is neither right nor possible to leave the teaching of Paul here--and yet that is where it is so often left. Paul goes on to say that we are recreated by God for good works. Here is the Pauline paradox. All the good works in the world cannot put us right with God; but there is something radically wrong with the Christianity which does not issue in good works.
There is nothing mysterious about this. It is simply an inevitable law of love. If someone fine loves us, we know that we do not and cannot deserve that love. At the same time we know with utter conviction that we must spend all life in trying to be worthy of it.

That is our relationship to God. Good works can never earn salvation; but there is something radically wrong if salvation does not produce good works. It is not that our good works put God in our debt; rather that God's love lays on us the obligation to try throughout all life to be worthy of it.

We know what God wants us to do; God has prepared long beforehand the kind of life He wants us to live, and has told us about it in his book and through his son. We cannot earn God's love; but we can and must show how grateful we are for it, by seeking with our whole hearts to live the kind of life which will bring joy to God's heart.


From William Barclay's Daily Study Bible
Ephesians 2:4-10


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