Ephesians chapter 2, 1 through
7, And you who were dead in trespasses and sins, wherein in time past
you walked according to the course of this world, according to the
prince of the power of the air, the spirit that now works in
the children of disobedience. among whom also we all had our
conversation or our manner of life in time past in the lust
of our flesh, fulfilling the desires of the flesh and of the
mind, and were by nature the children of wrath even as others. But God, who is rich in mercy,
for his great love wherewith he loved us, even when we were
dead in sin, has quickened us together with Christ, by grace
are you saved, and has raised us up together, made us sit together
in heavenly places in Christ Jesus. That in the ages to come,
he might show the exceeding riches of his grace in his kindness
toward us through Christ Jesus. Let's begin in this way. It is a blessing indeed to scan,
study our Bible, and to meditate and to contemplate and hold in
our mind the various divine remedies that God has provided for humanity
that fell in Adam. Each and every one of these things
would be a bar to heaven except some remedy be provided by the
all-wise and the all-powerful God. Let's illustrate that a
bit before we move along. We were sinful, depraved, and
God provided us a righteousness. He put on us the best robe as
returning prodigal. We were in darkness when God
shined the light of truth into our heart. our mind and our understanding. We were as sheep going astray
and yet the great shepherd brought us in and put us in the foe. We were bound as prisoners of
sin and depravity and he liberated us breaking the shackles of our
depravity and binding the strong man that had once held up. Then we were enemies to God and
yet has he reconciled us by and through his great son. We owed a debt. A debt impossible
absolutely for us to pay, but our surety stepped forth and
settled the claim to the satisfaction of the great paymaster, even
God, so that we owe not a farthing, nothing, for our so great salvation. If I may use an illustration,
our good Samaritan passed by, as we read in one of the parables
in the Holy Scripture, And he found us near death, wounded
and bleeding from the wounds of sin. He had compassion on
us. He bound up our wounds and healed
our consciences and promised to provide whatever we had need
of for our great salvation and the joy of everlasting life. But, having said that, one of
the greatest maladies which sin had visited upon us was spiritual
death. Now, most people in the churches
today don't believe in spiritual death. They don't believe that
man is absolutely dead and helpless in trespassing and in sin. But we were. And it is declared
twice here in this chapter. And you who were dead in trespasses
and sin, in verse 1, and again in verse 5, even when You were
dead in sin. Paul mentions it again in that
twin book to Ephesians over in Colossians chapter 2 and verse
13 as he describes them as formally having been dead in your sins
and the uncircumcision of your flesh. Let's put that on hold
a bit, that we might get a glimpse of the state of those people
to whom Paul is writing here in the Ephesian epistle. Notice in verse 1, you. Again in verse 11, it is ye,
or literally you. And we see from reading there
in verse 11 and following, that he is speaking here to the Gentile
portion of the church. For there were Gentiles in the
assembly in the church at Ephesus, which he calls Gentiles in the
flesh or according to the flesh. In other words, they were non-Jews. Now, if we might follow up on
this, that we see the Gentiles stood, as it were, at a double
disadvantage to everlasting life in and through the Lord Jesus
Christ. Because there were two great
obstacles to be overcome in their case, that they might be brought
into the salvation of the Lord. Let's look at it. Number one,
in verses one through five, they had been, or he described what
they were by nature. They had been dead, in trespasses,
and in sin. This they shared in common with
all mankind everywhere. not a one now alive in Christ
but what was once dead in trespass and in sin. None now that have
life in Christ but were once dead in trespass and sin. Now in the flesh Life is first,
and then comes death. But in the spiritual realm, death
is first, and then we are given life. Thus, the Gentiles were
by nature, in common with all, dead, and trespassed, and in
sin. But that was not their only obstacle. For now, if you look at verse
11 and following of the chapter, Paul also reminds the Gentiles
what they were by nationality. They were one thing by nature,
but what they were by nationality. As such, they were not the children
of Abraham. being strangers in time past,
from the commonwealth of Israel, from the covenants of promise.
In short, they had been without Christ, they had been without
hope, without God in the world. To remedy that, they had been
made nigh by the blood of the Lord Jesus Christ. He broke down
the middle wall of partition between Jew and Gentile brought
them into the family of God. But our present focus is on verses
1 through 7, where we have two parts of our study. Number one,
dead in sin. Number two, quickened, made alive,
born from above, born of God, regenerated, given spiritual
life from our God to own high. Now, me thinks that they are
right who are saying that there is no necessity of the chapter
division here in the epistle of Ephesians, except to better
find our place when we study. that there is no new subject
absolutely that is commenced at chapter 2 and verse 1. John Eady said it, the apostle
resumes the thought which he had broken off in chapter 1 and
verse 20. And that was the greatness of
God's power unto salvation as seen in his raising of Christ
from the dead and elevating Him to his own right hand in the
heavenly. He says there that Christ was
dead. He was in the grave. Christ died and he was buried. And for three days and nights
he lay in that grave or in that tomb. But then at the appointed
time, God raised him up. He was delivered from the cords
of death. It was not possible that he be
holding of them. I read Thomas Goodwin. Thomas
Goodwin, an old Puritan, wrote an extensive, and I mean extensive,
commentary on Ephesians down to chapter 2 verse 10, one of
the best I think that I've ever had the privilege of reading.
He said that it was the drift and the scope of Paul from Ephesians
1 and verse 19 quote, to make a parallel comparison between
what was done in Christ our head and in we, the members." In other
words, what God had done in Christ by the power of God had been
in a sense duplicated the elect we have seen the connection between
the last few verses of chapter 1 and the first of chapter 2
which is in reality a connection between Christ and his people
or if you prefer a parallel what was done in Christ replicated
in his members and that is raising up a out of their particular
debt. Now, let's look back in chapter
1 at the end, at what was done in Christ. And we note there
three things that are distinct. Number one, in verse 20, God
raised Christ from a state of debt. And if you look at chapter
1, verse 19, through verse 28, according to the working of His
mighty power, which He wrought in Christ when He raised Him
from the dead. Now, to simplify, Christ was
dead. He was in a state of death, and
God raised Him up out of that death. The state out of which
He was raised is death, physical death, death in the grave. Secondly,
God not only raised Christ from the dead, but He advanced, elevated
Him to the highest glory. Let's look again, Ephesians 1,
verse 20, about the middle of that verse, when He raised Him
from the dead, and set Him at His own right hand in the heavenly
places. far above all principality, and
power, and might, and dominion, and every name that is named,
not only in this world, but also in that which is to come, and
hath put all things under his feet, and gave him to be head
over all things under the church. And then thirdly, all of this
was done by God in the working of his mighty power. And in chapter
one, verse 19, you need to notice how Paul amplifies and doubles
it. Exceeding greatness, mighty power
as he ties that together. Then the apostle here in chapter
two sets forth a parallel, the parallels between Christ and
the elect. as to having been dead and being
raised by God. And he does so after a threefold
pattern. Number one, Christ was dead,
God raised him. Even as you were dead in trespasses
and in sin, but God quickened you. Chapter 2 verse 1 and verse
5. even when we were dead in sins,
quickened us, but notice, quickened us together with Christ. God raised up Christ and God
has quickened you. And the second thing that we
notice there, God raised Christ, not just to a continuing earthly
life, but to heavenly glory. In fact, he set him at his own
right hand in the heavenly. Even so the elect God has wrought
those things in them that correspond to that look at chapter 2 and
verse 6 and Has raised us up together and made us sit together
in heavenly places in Christ noted in the heavenly in the
heavenly realms and in Jesus Christ now note again we have
The same expression, chapter 1 verse 3, chapter 1 and verse
20, in the heavenlies. Then thirdly, the third parallel,
all of this was done by the power of God and for a manifestation
of the fullness of his glory. Not only in this world, but that
world to come, chapter one, and verse 21. So, verse 7 again of
chapter 2 of Ephesians. That in the ages to come, He
might show the exceeding riches of His grace in His kindness
toward us through Jesus Christ. But now, let's settle in on our
subject. That is spiritual quickening,
regeneration, or the new birth. The parallel being God quickened
Christ from the dead and he has quickened you. The connection
being this. that the raising of Christ from
the dead was, as one theologian called it, a pledge of our own
spiritual vivification, unquote. So let us view it in this light. Christ died, but it was not possible
for him to be retained in the grave or under the cords or binds
of death. God would deliver him. God would
cut the cords and deliver him from death. He could not be held
forever. He would not see corruption as
the psalmist said and Peter quotes in Acts chapter 2. Even so, I
submit to you, it likewise is not possible that the elect of
God be held forever and forever under spiritual death. God at
the appointed time will and does quicken them. Death cannot hold
them forever. God will in his time resurrect
us out of our spiritual death and put the life of God in us. Let's view this in the light
of that question that Job raised. I think it's in chapter 14, somewhere
along about verse 12, 14, or 15. If a man die, shall he live
again? That's a great question. If a
man die, can he ever live again? Well, Job concludes, not in this
life and not in this world. But here's my point. Even so,
if a man be dead, in trespasses, and in sin, can he live again? Can he live under God? Can he
have spiritual life? Can he be delivered? Or is that
state and condition of death final and irreversible? Can one be brought again out
of spiritual death? Having been dead is that sealing
of the fate of that individual. Remember, the Lord asked the
prophet Ezekiel a question. Ezekiel 37 and verse 3, he showed
him a valley of dry bones and he said to the prophet, son of
man, can these bones live? The prophet could only answer
as any would answer, only you know, oh Lord. You're the only
one that can know such a thing. Who can tell? We're told there
that the bones were very dry, and we're told that they were
many. Now, very dry. Let's look at
that. Likely signifying they had been
in that condition a very long time. That remained absolutely
no flesh, no tendon, no muscle upon them to abate or aid in
their living. Long had they lain there and
been exposed to the element and the bleaching sun, and yet they
were fleshed out and they lived again before the prophet's eye
by the power of God. Back to the question again. Is
there a remedy for spiritual death? And if so, what is it? Did some doubt or deny that Christ
would live again? I think they did. They thought
that was the end of him and of their master. Can one a sinner
be raised out of spiritual death or is it a permanent condition
without remedy that seals us up in our torment? If so, then none would ever be
delivered if it is irreversible. Now it takes Paul a long time
here in the Ephesian epistle to lay this out. Chapter 2 verse
1 would follow up on chapter 1 and verse 20. Chapter 2 and
verse 5 would follow up on chapter 2 and verse 1. But when he mentions
the raising of Christ He describes the glory to which the Lord was
exalted. And then mentioning our being
dead in trespass and in sin, chapter 2 verse 1, he first follows
that with a very graphic description of our behavior when we were
dead in trespass and in sin. You have that in verse 2 and
verse 3. Ephesians 2 that spiritual death
did manifest itself in putrid demeaning conduct by those who
were dead in trespassing and in sin yet notwithstanding our
wretched condition God rich in mercy for his great love wherewith
he loved us, verse 4, even when we were dead in sin hath quickened
us together with Christ. Again, please take note, Paul
will not let us sever our quickening from that of the Lord Jesus Christ,
nor should it be nor could it indeed be for we are quickened
not only with him but in him and on account of him. What is the nature then of this
quickening that we are considering here this morning? What's the
nature of this blessed and divine quickening? Now, to answer that,
we must first remember the nature of the death from which we have
been raised. And that is, it concerns not
physical death. It is not physical life. The
death is spiritual. in trespasses and in sin. Paul is very clear that it is
spiritual death. So the quickening is a raising
one up out of that deadness and enslavement to sin. He says this
in Romans 6, And verse 11, we are alive unto God through Jesus
Christ our Lord. And the same process that delivered
from deadness in sin renders us dead to sin as set out in
Romans 6 and Romans 7. We notice while Paul puts a premium,
a high premium, upon this quickening, yet he does not take the time
to describe the actual process or even the instrument. He does
not describe it. He gives the fact. of the quickening,
you were dead and you were raised. Not the manner, not the instrument
in this place of the quickening. Though he does mention such things
here as mercy, love, and grace in this passage of the scripture.
By the same token, in speaking of the raising of the Lord, he
also gives the fact and not the process. He simply declared the
Lord was raised from the dead. Because the emphasis is upon
the mighty power which God wrought, or which was operated when He
effectually raised the Son of God from the grave, and by which
He quickens the people of God the elect. In Romans 8-11, we're
told that the Spirit raised up Jesus. In John 3, Jesus said
that one must be born of the Spirit or they cannot enter into
the kingdom of God. Again in Ephesians 2, Paul is
speaking of not a future but a past action. He does not say
he will raise you, will quicken you, but he had something already
done because they were believers and professors in Christ, speaking
to them as those who had been quickened from their deadness
in sin. Thus, he is not exhorting them
to seek to be born of God. He's not exhorting them or telling
them, make an effort to be born again. Nor is he declaring the
necessity of being quickened or describing the process in
this particular place. Nor, this is important, does
he attach any action to be done by them as having any influence
on their quickening. They did not believe as a condition
or prerequisite to be quickened. In fact, John, who strongly wrote
on the new birth, in 1 John 5, 1 says this, whosoever, literally
everyone, all, each one, as many as, believe that Jesus is the
Christ, is born of God. Compare this with 1 John 4, 15. Whosoever shall confess that
Jesus is the Son of God, God dwells in him, and he in God. Now, in both these senses or
places, we have cause and effect. All that believe, any that believe
that Jesus is the Christ, the Anointed One, do so as a consequence
of regeneration for the new birth. Just as any that confess that
Jesus is the Son of God is evidence that God dwells in them. so that
the opposite is also true in both cases. Every one born of
God will, as an effect and result of that, believe that Jesus is
the Christ. born again, again, all in whom
God dwells by the Holy Spirit do, by reason of that enlightenment,
confess, that is, they believe and are sure, John 6, 69, that
Christ is the Son of the living God, as Peter confessed. Let me share with you some comments
from an expositor by the name of Samuel Iles Pierce. He's from way back. In his exposition
of 1 John 5 and verse 1. Quote, faith in Jesus Christ
is an evidence of the new birth. Christ is the object of this
faith. He said again, faith in Christ
has and contains its full evidence of regeneration. And one more
from the man. No one can believe a right in
Christ who is not born again. No one can be born of God, but
will confess that Jesus of Nazareth is the Christ of God. Well, let's
put our thoughts back on the Ephesian epistle again, which
shows us salvation is of the Lord. As Jonah 2 and verse 9
said, it's all of the Lord and that from start unto finish. It's all of God. It is all of
grace. It is not of our self, lest any
man should boast about that. And we get a threefold purpose
of it as we look here. Number one, It was purposed and
ordained before the world. Have you read Ephesians 1, 3
through 6? Blessed us with all spiritual
blessing, having chosen us in Christ before the world and predestinated
us to sons of the beloved, the adoption of son. It was purposed
by God before the world. Ephesians 1, 3 through 6. Secondly,
it was provided and it was secured in the redeeming death of the
incarnate Christ. Ephesians 1 and verse 7. in whom
we have redemption through his blood, the forgiveness of sin. Number three, it is applied to
the elect by the Spirit of God and by the power of God. In other words, it not only has
been purposed and accomplished, but it also must be applied. There must be the connecting
link. between the accomplishment and the application. And the
death of Christ in itself leaves those that he died for still
dead in trespassing and in sin up to a point. However, election
and the death of Christ for their sin is the warrant. It is the authority. It is the
foundation. for the Holy Spirit to regenerate
them. For those Christ died for will
be quickened. Not possible for them to remain
under the power of depravity and of sin. Sharnock, one of
my favorite writers again, Stephen Sharnock wrote in his book on
regeneration, that regeneration is common to all of the elect
for whom Christ died. Regeneration is the birthright
of the elect and of the redeemed. Those chosen are redeemed. Those redeemed are regenerated. Those that are regenerated are
called and converted. While election and adoption gives
us the right and the title to divine sonship, it is regeneration
that puts in them the disposition of sons to love God and to call
him Father. Regeneration lays the foundation
for the real change from nature unto grace. and I think it's
the first internal work that God does in the ordo salutis
or the applying of salvation. Now in studying this passage
of the scripture I read again a part of Stephen Charnock's
work on regeneration and he wrote this on page 100 and 13 quote
the end of regeneration is to advance the soul it can never
be advanced by anything lower than itself or equal to itself
unquote that is the soul can never be advanced further by
itself because of its condition. Therefore, in applying salvation,
the Spirit of God quickens them. Here begins that application
of salvation. There will never be true faith,
or true repentance, or true conversion, nor spiritual sanctification
until there is first the divine new birth. Regeneration is the
forerunner, if we may liken it under that, to conversion. And
the proper order is first regeneration, then conversion, for only the
quickened are called and converted. There is no basis for conversion
until new life is put into the individual. Now, while there's
just a little time and a few minutes remaining, we ought to
raise the question, perhaps, how is regeneration affected? This is a great battleground
in Christianity and even in Calvinism. How is regeneration affected? What is the manner What is the
instrument and must God have the cooperation and the consent
of the subject being regenerated or born again? I would have you
to notice that in discussing it with Nicodemus, Jesus said
it's a necessity, but he prescribed absolutely nothing for Nicodemus
to do to bring it about. Has the sinner then an active
part in their regeneration? And can the sinner resist being
quickened? Can they refuse to be regenerated? By example, I would ask, could
Lazarus resist his resurrection? Could Mary have resisted conceiving
the humanity of Christ in her womb? Could Saul have resisted
and fought off the call of the Lord Jesus on Damascus Road. Those regenerated can neither
resist nor can they aid in it. As resurrection is the motion
of the power of God on the body that was dead, so regeneration
is the motion of the power of God upon the soul or the spirit
which was dead in trespasses and in sin. I agree with those
theologians who say that since regeneration is the motion of
the power of God in the sinner, that in regeneration In initial
quickening, the sinner is passive. It being wholly a work of God,
without any agreement or action from the creature, but then being
made alive, Faith comes on like a light. Belief and one is attracted
to Christ and is called and hears Christ's words in the gospel
and sees him in the gospel, but only when they are quickened. Regeneration, however, creates
no new faculties in the individual. That's not necessary. Nor is
it the awakening of slumbering holy principles that lay dormant
in the person before. It is not annihilation of the
faculty that were spoiled by sin, but it is a quickening of
those which were under the power of spiritual death, so that he
had quickened you. He has opened your understanding. He has given you knowledge, and
that comes as a result of regeneration. Oh, what words are these? You
hath he quickened. You who believe in Christ. You
who are Christian. You who have fellowship with
him. You were once dead in sin. You hath he quickened. Thank
God, thank God for that great work. It is a work of God. It
is a work of God only. And he does it by the power of
his grace.