Short Summaries of

Sermons on Ephesians

by Rev. Ralph Allan Smith

Paul in Prison

(Eph. 3:1, 14a)

We must learn to read each book and passage of the Bible in the context of the entire Bible because the Bible is the self-interpreting book. Every Biblical writer after Moses builds upon the theology of, quotes, refers to and/or alludes to previously written Scripture. By comparing Scripture with Scripture we can understand its meaning. In that sense understanding the Bible is not difficult, especially in the age of word-search computer programs. Allusions can be subtle, however, and we are so accustomed to the text of Scripture that we often fail to ask the questions we should. Paul in prison is a case in point. Why does the New Testament have so much to say -- not only in Paul's epistles, but even in the book of Acts -- about Paul being arrested, tried and put into prison? Why is Paul writing to the Ephesians not to be discouraged by his imprisonment (3:13)?

In Prison

The historical background to Paul's imprisonment gives us the answer to the second question. Paul's visit to Jerusalem in Acts 21 led to the misunderstanding and hatred that put him in prison. Because of Paul's reputation among the Jews as one who opposed the law of Moses, it was considered prudent for Paul to purify himself with some fellow Jewish-Christians (21:23-24, 26), in this way refuting by his deeds the popular Jewish misrepresentation of his doctrines. The plan, however, backfired. Jews from Asia, the region where Ephesus was located, came to Jerusalem and stirred up the people. Paul, they said, publicly and vigorously opposes all that is sacred: 1) the people of Israel, 2) the law of Moses, and 3) the temple (21:28). Moreover, they claimed to have seen Paul enter the temple with a Gentile, Trophimus, an Ephesian accompanying Paul. The Jews believed the charges against Paul, rioted and sought to kill Paul, which, through a complicated process, led to his imprisonment (Act. 21:31ff.).

The Ephesians, thus, had a personal concern in Paul's imprisonment. They felt partially responsible. Paul, however, saw God's special working in his situation. By virtue of his imprisonment, the Gospel would be proclaimed to the principalities in earthly as well as heavenly places. He encouraged the Ephesians not to faint because of his tribulation, because these tribulations were, in fact, for their glory.

On Bended Knee

There may seem to be logical gap between the ideas that "God is working in this situation" and "this is for your glory," but upon reflection the problem disappears. When we remember that our special trials have been designed by God to work in our lives so that we may be conformed to the image of Christ, we see that they also work for our glory. Paul, however, is saying more than this. He sees God's working in his life as parallel to God's working in Joseph and Daniel. He sees analogies between the history of ancient Israel and the Church in his own day that should be a comfort and encouragement to the Church.

Paul is pointing to the Old Testament counterparts to his own history when he says in verse 14 "I bow my knees." Although it may seem odd, this is a rarely used expression in the Bible. Someone like Paul who was saturated in the literature of the Bible must have used an expression like this with careful intention, just like writers today. (I was somewhat surprised to read about the complaints of a professional writer, Florence King, about plagiarism. She was referring to an author who stole expressions and phrases from another author she knew. Out of the hundreds and thousands of books that she reads, how can she remember someone's sentences or phrases?)

It is said that Jewish people normally stood to pray, but God describes faithful believers in the days of Elijah as those who have not bowed the knee to Baal (1 Kin. 19:18), which presumably means that they did bow their knees to the LORD. Whatever the place of kneeling may have been in common Israelite worship, we are told in the Bible that King Solomon kneeled before all Israel at the dedication of the temple (2 Chr. 6:13; 1 Kin. 8:54). Kneeling before God Solomon prayed the famous prayer that became Daniel's hope: "And if thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again and confess thy name, and pray and make supplication before thee in this house; then hear thou from heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest to them and to their fathers. . . . if they pray toward this place . . . and shall spread forth his hands toward this house . . . when they shall come and pray toward this house . . . if they return unto thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captive, and pray toward their land, which thou gavest unto their fathers, and the city which thou hast chosen, and toward the house which I have built for thy name: then hear thou from heaven, even from thy dwelling-place, their prayer and their supplications, and maintain their cause, and forgive thy people who have sinned against thee." (24-25, 26, 29, 32, 38-39)

Prayer toward the temple was the way to seek forgiveness and the restoration of dominion. Daniel, remembering Solomon's prayer, kneeled before God three times every day praying for the end of the Babylonian captivity (Dan. 6:10; cf. Dan. 9). And Daniel's prayer was heard. God brought Daniel out of the lions den and Israel out of Babylon. Like Joseph, Daniel illustrates the Biblical principle that trial and prison come before enthronement, or, to put it in the language of the New Testament -- the cross before the crown. Thus Jesus kneeled down and prayed in the Garden of Gethsemane, like Daniel, praying for deliverance according to God's will (Luk. 22:41).

Paul's kneeling in prayer reflects his awareness of the significance of his imprisonment. He sees himself, though not only himself, as a new covenant Joseph, David, or Daniel. Better yet, he sees himself as one who must follow in the steps of Christ, who fulfilled the Old Testament typology.

In addition to the passages referred to above there is one other important Old Testament reference to bowing the knee, one that Paul twice quotes and I believe has in mind: "By myself have I sworn, the word is gone forth from my mouth [in] righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear" (Isa 45:23; cf. Rom. 14:11; Phil. 2:10). Someday, the entire world will bend the knee before Christ. Paul bends his knee before the Lord, acknowledging the sovereignty of Christ and praying that his imprisonment will lead to the dominion of the saints.

Dominion and Trials

The same principles apply to us today as well. The cross comes before the crown. We must learn through trials so that we can be trained for dominion. If we know this truth, we should not be discouraged, but rejoice in trials knowing that our trials are God's special working in our lives. We cannot rule over Egypt until we have served as Potiphar's slave. Those who learn well when in captivity to Babylon end up ruling the kingdom. Since the late 19th century the Church has been in captivity to humanism. She is only recently realizing the nature of the situation and beginning to pray for deliverance. We have an obligation to pray for Christ's Church that God will grant leaders who will deliver her from intellectual and spiritual bondage so that she can glorify Christ.

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