Spiritual Blessings (Ephesians - part 2)

Today we will explore pastor Sam Merigala's sermon on the book of Ephesians given at Grace Gospel Church on June 6, 2025. The sermon offers a great overview into Ephesians, framing it as a vital epistle for understanding the core tenets of the Christian faith and how they translate into daily life. He introduces the letter as a circular correspondence initially sent to the early church in the Asia Minor region, containing profound insights into God's grand program, the nature of the church, and the profound mystery, hope, riches, and power of the gospel. This gospel, as he explains, is firmly rooted in God's unmerited favor & grace rather than human efforts or adherence to the law, and its ultimate outcome is reconciliation.

One of the significant results of this divine activity, according to Pastor Sam, is a clear call for believers to live a distinctly different life in the world and within their foundational social structures, such as marriage, family, and the broader household. He highlights that this epistle serves as a concise summary of Paul's apostolic teaching, presenting many of these themes in a focused and condensed manner.

Pastor Sam elaborates on key themes, noting that salvation by grace, which inherently produces a life of quality, is clearly articulated in Ephesians 2:8–10. Another central theme flowing from the gospel is reconciliation, specifically the bringing together of Jews and Gentiles into a unified body, which is powerfully presented in Ephesians 2:11–22. He explains that the letter's original purpose was to exhort the church in that region, clarifying what salvation truly means and how believers should respond to it. The sermon emphasizes that the letter examines the church's direction as a community, with a critical reminder that God, through His grace, has already provided all that is necessary for them to achieve this purpose, making reconciliation and being equipped to serve others a primary focus.

Pastor Sam confidently affirms that the writing of Ephesians was motivated by a desire to foster unity, particularly between Jewish and Gentile believers, to declare Christ's supreme authority over all other powers, and to remind believers of the immense privileges they possess by being "in Christ". However, he notes that the epistle's scope extends beyond these points. Its latter half strongly encourages a life lived by drawing upon this new identity that is "in Christ," consistently relying on Christ's power and strength. The outcome of this reliance is a unique and distinctive quality of existence, enacted in a world shrouded in darkness, where the primary challenge is spiritual. This Christ-centered approach to life is so distinct that it points directly to its divine origin and serves as a powerful testimony to God.

Believers are encouraged to perceive themselves both as individuals and as a collective body. Pastor Sam stresses that the most potent testimony believers can offer to demonstrate God's presence is how they live together distinctively within their believing, multi-ethnic community. He describes the letter as a profound "gem," encapsulating gospel doctrine, divine enablement, and exhortation for believers to live harmoniously together in a manner as clear and crisp as found anywhere else in the New Testament.

Understanding the Author: Paul's Apostolic Calling

Pastor Sam then delves into the opening verses of Ephesians, focusing first on the author. The book commences with the declaration, "Paul, an apostle of Christ Jesus by God’s will". He points out that this is Paul's customary greeting in his other epistles, identifying himself from the deepest parts of his self-awareness and sense of divine calling. For Paul, the term "apostle" was not merely a class or an office, but a profound calling and vocation. Pastor Sam suggests that ordained clergy today would benefit from contemplating their calling more often than their professional success, acknowledging that while clergy have unique functions, their foundational task is to serve as representative ministers within the congregation, where all members participate in the broader ministry. Ministry, in this view, should be understood vocationally, not professionally.

Addressing potential scholarly debates, Pastor Sam notes that despite some arguments against Pauline authorship, Paul explicitly states he is the author in Ephesians 1:1 and 3:1. He further supports this by referencing Paul's strong exhortations about "speaking the truth" in Ephesians 4:15 and 4:25, and highlights the universal acceptance of Pauline authorship by the early church, which remained unchallenged until the late eighteenth and early nineteenth centuries. While the stylistic uniqueness of Ephesians compared to Paul’s other letters is acknowledged, Pastor Sam argues it is not significant enough to cast doubt on his authorship. He refutes the argument that the letter is too impersonal for someone who spent three years in Ephesus, suggesting Paul might have simply chosen a reflective tone, or did not know all believers (especially those in villages or new converts), and that the letter's circular nature likely contributed to its general tone.

Paul, in his typical prologue style, provides three essential elements: the sender, the recipient, and a greeting. Pastor Sam reminds his listeners that Paul, once a persecutor of the church, was divinely transformed into "an apostle to the Gentiles" by God's grace, an experience he describes as a radical change from someone comparable to an extremist to a New Testament author. Paul's claim to apostleship was rooted in his personal encounter with the risen Christ, emphasizing that his calling came directly from Christ, independent of human intervention, commissioning him as an ambassador for Christ. This message of grace was something Paul himself had personally experienced, reflecting the portrait of spiritual deadness and new life described in Ephesians 2:1–5.

Paul's authority, Pastor Sam explains, came entirely from "Christ Jesus". He clarifies that while the term "apostle" can sometimes be used non-technically, it most often refers to those specifically called and commissioned by the risen Christ. Paul’s assertion that his apostleship was "by God's will" underscores an important theme throughout the letter: God’s overarching purposes. Paul’s calling was not a personal choice but a divine appointment from birth, as he was convinced God had a specific plan for his life, akin to Jeremiah being set apart before birth. Even his dramatic Damascus Road experience, which fundamentally altered his life and thinking, was part of God’s larger purpose encompassing all humanity and indeed, all creation.

Pastor Sam also addresses the circumstances of the letter's composition, noting Paul's three mentions of imprisonment (Ephesians 3:1; 4:1; 6:20). He concludes that Paul likely wrote Ephesians near the end of his two-year imprisonment in Rome, around AD 62, concurrently with Colossians and Philemon. Despite being chained to a Roman soldier, Paul was able to receive visitors, including a secretary who would have transcribed his words. All three letters were then entrusted to Tychicus for delivery.

A crucial point made by Pastor Sam is the enduring weight of Paul’s words. He asserts that because Paul wrote under the inspiration of the Holy Spirit as an apostle, his words carry the same authority for believers today. Therefore, we are urged to listen with humility and attention, recognizing that Paul is speaking to us through this letter by the Spirit. He quotes Charles Hodge, who states, "The epistle reveals itself as the work of the Holy Ghost as clearly as the stars declare their maker to be God". Emphasizing the significance of apostolic teaching, Pastor Sam cites Ephesians 2:20, which describes the church as being "built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone," and Acts 2:42, where the early church "devoted themselves to the apostles’ teaching". He encourages listeners to love Paul’s instruction in this letter, viewing it as a divine gift, and suggests memorizing portions of it.

Understanding the Recipients: Saints "In Christ"

Next, Pastor Sam turns his attention to the recipients of the letter, examining the phrase "To the saints who are in Ephesus, and are faithful in Christ Jesus". He explains that the term "saints," as Paul uses it, does not denote moral or spiritual superiority, but rather signifies individuals "set apart" because they belong to Christ. They are called by God and have responded to that call. He highlights that Paul consistently uses the plural form, "saints," never the singular, emphasizing their collective membership in God's holy community. He shares a poignant anecdote of a little girl defining a saint as "a person the light shines through," which he finds telling.

Pastor Sam notes that the concept of "saint" has deep roots in the Old Testament, where God chose a people to be "My kingdom of priests and My holy nation" (Exodus 19:5–6). He explains that Christ has transformed believers into a holy people (Ephesians 5:26). Positionally, believers are holy because of their union with Christ, and therefore, they are called to live in a manner consistent with this position, striving for personal holiness that reflects their positional reality.

Regarding the identity of these Ephesian saints, Pastor Sam indicates that while some Jewish believers were present in Ephesus before Paul's arrival (Acts 18:24–27), the churches later became primarily Gentile. These early churches were relatively small, perhaps 30 to 40 people, meeting in homes. By the time Ephesians was written, Paul had been absent from them for seven to eight years, indicating a need for renewed instruction. Pastor Sam suggests there might have been disunity among pre-Paul converts and later converts, as well as division between Jewish and Gentile groups. He draws a parallel between Ephesians and Romans in this respect, noting that both letters aim to unite the church, Jew and Gentile, around the gospel message.

Paul also describes the Ephesians as "faithful," a term Pastor Sam interprets as meaning "believers"- those who had placed their trust in Christ for salvation (Ephesians 1:13). While they lived physically in Ephesus, their spiritual reality was that they were "in Christ," signifying their deep union with Him. Pastor Sam emphasizes that "in Christ" was one of Paul’s most distinctive phrases, appearing approximately 36 times in Ephesians and 164 times across his 13 epistles. This concept is presented as the very heart of Christianity: being united to Jesus Christ. Christians are people who exist "in Christ," united with Him in His death and resurrection (Ephesians 2:5–7).

This union with Christ, Pastor Sam explains, is the sole means by which one can access "every spiritual blessing". He powerfully articulates that if one is "in Christ," then "Christ’s riches are your riches, His resources are your resources, His righteousness is your righteousness, His power is your power. His position is our position: where He is, we are … what He has, we have". Furthermore, being "in Christ" provides security amidst pervasive opposition. Therefore, a believer’s identity is found in Christ alone, not in their performance, popularity, productivity, or prominence.

Pastor Sam further describes the readers of the epistle as men and women whom God has blessed with every spiritual blessing in the heavenly realms through Christ (Ephesians 1:3). Specifically, God chose them in His Son and predestined them for adoption as His sons and daughters "before the foundation of the world" (Ephesians 1:4-5). For their part, these readers had heard and personally embraced "the word of truth, the gospel of salvation" (Ephesians 1:13). They are consistently referred to with various designations used for God’s people in both the Old and New Testaments, including "saints" (Ephesians 1:1, 15, 18; 3:18; 5:3; 6:18), "believers" (Ephesians 1:1, 13, 15; 2:18; 3:12), and those who "love our Lord Jesus Christ" (Ephesians 6:24).

They are also characterized as "children of light" (Ephesians 5:8) and described as God’s new creation (Ephesians 2:10). These believers had personally experienced God’s grace (Ephesians 1:6, 8; 2:5, 8) and the love of God and Christ (Ephesians 2:4; 5:2, 25). They understood, in a deeply personal way, the blessings of redemption (Ephesians 1:7), the forgiveness of sins (Ephesians 1:7; 4:32), new life (Ephesians 2:5), salvation (Ephesians 1:13; 2:5, 8), and reconciliation (Ephesians 2:14–18). Having been sealed with the Holy Spirit until the day of redemption (Ephesians 1:13; 4:30), they knew what it meant to have access to the Father through Christ by the same Spirit (Ephesians 2:18). Furthermore, incorporated into Christ, they were united with Him in His resurrection and exaltation, sharing in His destiny (Ephesians 2:5–6).

Pastor Sam emphasizes that many of the images and metaphors used to describe these Christian readers are corporate, highlighting their belonging to a larger community of men and women "in Christ". As "saints," they are also "fellow citizens with God’s holy people" (Ephesians 2:19), "brothers and sisters" adopted into God’s family and members of His household (Ephesians 1:5; 2:19; 5:1; 6:23). They belong to the church, which is intimately connected to the exalted Christ (Ephesians 1:22; 3:10, 21; 5:23, 25, 27, 29, 32), and are members of His body (Ephesians 1:23; 2:16; 3:6; 4:4, 16; 5:23). These Christian men and women are also integral parts of God’s temple, which is built upon the foundation of the apostles and prophets, with Christ Jesus serving as the chief cornerstone (Ephesians 2:19–22). A point of particular importance in Ephesians, as Pastor Sam notes, is that the readers belong to "one new humanity" created in Christ from both Jews and Gentiles (Ephesians 2:14–16; 3:6), who have been reconciled to God and to one another. This new creation is characterized by its unity in diversity and its progression toward maturity (Ephesians 4:1–16). Pastor Sam concludes this section by affirming that these designations apply to all Christians, not just the Ephesian believers.

The Struggle in Ephesus: Context of Opposition and Spiritual Warfare

Pastor Sam then explores the challenging context of Ephesus, providing a background for the letter's themes. He recalls Paul's statement in 1 Corinthians 16:8–9, where Paul mentions staying in Ephesus because "a wide door for effective ministry has opened for me - yet many oppose me". Acts 19 records Paul's lengthy stay of about three years in Ephesus, his longest missionary journey residence, involving three months in the synagogue, two years in the lecture hall, and "a while" longer.

He explains that this long duration was due to numerous ministry opportunities, including daily public teaching in the hall of Tyrannus. However, these opportunities were accompanied by significant opposition. Paul speaks of serving in Asia with "tears and trials" (Acts 20:18–19) and facing "wild beasts" in Ephesus (1 Corinthians 15:32). Pastor Sam draws an important application: the presence of difficulty does not indicate a departure from God's will. In fact, opportunities and opposition often coexist.

He details what made Ephesus a difficult place for ministry, starting with its size. Ephesus was a bustling port city, ranking as the fourth or fifth largest city in the world at that time. Its massive amphitheater could hold approximately 25,000 people, and it hosted athletic events similar to the Olympics. Situated at the intersection of four major roads in Asia Minor and surrounded by numerous villages, it served as the "gateway of Asia" that remarkably became the "gateway of the gospel" as Paul's ministry extended throughout "all... of Asia" (Acts 19:10). Pastor Sam makes a modern comparison, likening the need for churches in dense, diverse urban areas today, such as Manhattan or Istanbul, to the situation in Ephesus.

Second, Pastor Sam highlights the tremendous spiritual warfare prevalent in Ephesus. The city was notorious for various forms of paganism, ranging from sophisticated Greek notions of enlightenment and mysterious knowledge to more vulgar practices. The culture was deeply ingrained with materialism, sensuality, and perverse idolatrous rituals. Ephesus was also a central hub for the Roman emperor cult, where the worship of the emperor was a dominant aspect of life at all societal levels in Asia. Caesar Augustus, for instance, was lauded as "Savior," and his birth was hailed as "the beginning of good tidings to the world," even leading to calendar adjustments. This created a direct "gospel conflict," as the church proclaimed the gospel of Jesus in opposition to the pervasive "gospel of Augustus" proclaimed through coins, statues, and temples. Pastor Sam notes that seeing the statue of Emperor Trajan in Ephesus, depicting his foot on top of the world, conveys the idea of his divine status, contrasting sharply with Ephesians 1:21–22, which declares that only the Lord Jesus has all things under His feet. When Christians declared, "Jesus is Lord," they were explicitly stating that "Caesar is not".

Furthermore, Ephesus was the headquarters for the cult of the Roman goddess Diana (also known as Greek Artemis), whose temple was considered one of the Seven Wonders of the World. Once four times the size of the Parthenon, only scant remains of a pillar survive today, located about a mile from the ancient amphitheater. Paul's ministry in Ephesus directly threatened the commerce of those who crafted silver models of Diana, as recorded in Acts 19:23–41. Pastor Sam suggests that this deeply spiritual and conflict-ridden environment in Ephesus likely influenced Paul's distinct writing style in the letter, evidenced by his frequent use of terms like "authorities," "power," and "spiritual forces," and his strong emphasis on Jesus' lordship over all. Ephesus, he concludes, appears to have been consumed by demons, magic, and idolatry, particularly the worship of Diana.

Third, Pastor Sam provides a vivid glimpse of this spiritual warfare from Acts 19:9–20. After a short initial stay, Paul's teaching ministry began in the synagogue for three months, followed by two years of daily reasoning in the hall of Tyrannus. Paul utilized the typical midday "siesta" period for teaching, demonstrating that teaching the Bible does not require a specific grand building, but can occur anywhere, similar to modern community centers. Pastor Sam applies this to contemporary life, suggesting that believers can find ways to share the gospel in their daily contexts, such as Bible studies before work, businessmen's luncheons, or student discussions during breaks. Paul's teaching eventually extended from the hall into the surrounding villages.

The sermon then highlights the demonic opposition encountered. Acts 19:11–20 describes extraordinary miracles performed by Paul, where even items that touched him were carried to the sick, resulting in healing and the expulsion of evil spirits. A dramatic incident involved seven sons of a Jewish high priest named Sceva, who, as itinerant exorcists, attempted to invoke the name of Jesus to cast out spirits. However, the evil spirit recognized Jesus and Paul but challenged the exorcists, stating, "Jesus I know, and Paul I recognize, but who are you?" The possessed man then violently overpowered them, causing them to flee naked and wounded. This event became widely known, instilling fear and leading to the exaltation of Jesus' name. Many new believers openly confessed their practices, and a significant number who had practiced magic arts publicly burned their expensive books, valued at fifty thousand pieces of silver. Pastor Sam describes this as a "spiritual awakening" marked by awe, confession, repentance, and the exaltation of Jesus, asking listeners to imagine people wrapped up in false religions burning their old ways and turning to Jesus.

However, not everyone welcomed this movement. Luke mentions a "major disturbance about the Way" (Acts 19:22–23) following Paul's extended stay. Pastor Sam asserts that these Christians were metaphorically "turning the world upside down" (Acts 17:6) in Ephesus, challenging his audience to consider if their local church is similarly impacting their city and to pray for such a "holy disturbance". He notes that early Christianity was often referred to as "the Way" (Acts 9:2; 19:9; 22:4), signifying a new way of life centered on Jesus, who proclaimed Himself to be "the way, the truth, and the life" (John 14:6).

This "holy disturbance" provoked severe opposition, particularly from the silversmiths. Demetrius, a silversmith, convened others in similar trades, lamenting that their wealth came from this business and that Paul had persuaded many to believe that "gods made with hands are not gods" (Acts 19:25–27). This threatened their trade and the veneration of the great goddess Artemis. Pastor Sam explains that as Ephesians turned to Christ, they stopped buying silver statues, leading to a massive uproar that culminated in Paul and his companions being dragged into the amphitheater, where they narrowly escaped death (Acts 19:28–41). Adding to these trials were the "plots of the Jews" (Acts 20:19), creating an incredibly difficult environment for ministry. Yet, remarkably, Paul spent about three years in Ephesus (around AD 52–54), achieving great success, especially among Gentiles, despite constant opposition. The church in Ephesus was largely birthed amidst this intense struggle. Pastor Sam encourages those considering church planting or ministry in challenging urban areas to remember this pattern: it will be a struggle, there may be suffering, but comfort can be found in Paul's journey. Believers should be prepared for spiritual war but remain confident in the Lord.

He concludes this section with a contemporary application: while few may move to massive, unconverted population centers, many live in cultures rife with idolatry, superstition, the occult, demonic activity, public sexual immorality, materialism, godless education, and the worship of political leaders. Pastor Sam powerfully affirms that the gospel of Jesus Christ is sufficiently potent to overcome these forces and bring people to saving faith. He emphasizes that there is "only one Lord" and encourages believers to proclaim Him with boldness.

The Greeting: Grace and Peace

Finally, Pastor Sam turns to the greeting in Ephesians 1:2: "Grace to you and peace from God our Father and the Lord Jesus Christ". He notes that this is a characteristic Pauline greeting. He explains that Paul’s use of "Grace" is not a mere salutation, but a heartfelt prayer wish for grace to be bestowed upon the Ephesians. Paul, whom Pastor Sam identifies as "the theologian of grace," weaves this theme throughout the letter, where it appears 12 times. Similarly, "peace" is a central concept, with Paul praying for God to bring peace to his readers. The sermon highlights several instances in Ephesians where peace is expounded: "Christ is our peace" (Ephesians 2:14); "He proclaimed the good news of peace" (Ephesians 2:17); "keeping... the peace that binds us" (Ephesians 4:3); and "the gospel of peace" (Ephesians 6:15).

Pastor Sam explains that this prayerful greeting introduces the letter, which would have been read aloud during corporate worship. This grace and peace originate from "God our Father and the Lord Jesus Christ," presenting a magnificent portrayal of God the Father (Ephesians 1:17; 4:6) and a majestic image of the Lord Jesus as the cosmic King of all. Jesus profoundly occupies Paul's thoughts, a sentiment echoed at the letter's conclusion (Ephesians 6:23–24), where Paul again prays for peace and grace from God the Father and the Lord Jesus for "all who have undying love for our Lord Jesus Christ".