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in your Bibles to Ephesians chapter 
2. Ephesians 2, I'll read the chapter 
and then our focus will be on verses 1 to 3 this evening. So beginning in chapter 2 at 
verse 1. in which you once walked according 
to the course of this world, according to the prince of the 
power of the air, the spirit who now works in the sons of 
disobedience, among whom also we all once conducted ourselves 
in the lusts of our flesh, fulfilling the desires of the flesh and 
of the mind, and were by nature children of wrath, just as the 
others. But God, who is rich in mercy 
because of his great love with which he loved us, even when 
we were dead in trespasses, made us alive together with Christ, 
by grace you have been saved, and raised us up together and 
made us sit together in the 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 in Christ Jesus. For by grace 
you have been saved through faith, and that not of yourselves, it 
is the gift of God, not of works, lest anyone should boast. For 
we are his workmanship, created in Christ Jesus for good works, 
which God prepared beforehand that we should walk in them. 
Therefore, remember that you, once Gentiles in the flesh, who 
are called on circumcision by what is called the circumcision 
made in the flesh by hands, that at that time you were without 
Christ, being aliens from the commonwealth of Israel and strangers 
from the covenants of promise, having no hope, and without God 
in the world. But now in Christ Jesus, you 
who once were far off, have been brought near by the blood of 
Christ. For He Himself is our peace, who has made both one, 
and has broken down the middle wall of separation, having abolished 
in His flesh the enmity, that is, the law of commandments contained 
in ordinances, so as to create in Himself one new man from the 
two, thus making peace, and that He might reconcile them both 
to God in one body through the cross, thereby putting to death 
the enmity. And He came and preached peace 
to you who were afar off and to those who were near. For through 
Him we both have access by one Spirit to the Father. Now, therefore, 
you are no longer strangers and foreigners, but fellow citizens 
with the saints and members of the household of God, having 
been built on the foundation of the apostles and prophets, 
Jesus Christ himself being the chief cornerstone, in whom the 
whole building being fitted together grows into a holy temple in the 
Lord, in whom you also are being built together for a dwelling 
place of God in the spirit. Amen. Well, let us pray. Our 
blessed God and Holy Father, we thank you for the method of 
redemption so clearly outlined in this wonderful chapter of 
Holy Scripture. We ask now that you would guide 
us by the Spirit to appreciate the grace of God, the work of 
our blessed Savior on behalf of sinners, the reality that 
though we were dead in our trespasses and sins, you, by your grace, 
by your power, have made us alive together in Him. We ask that 
you would bless the preaching of the Word all throughout the 
earth. We pray that it would run swiftly and be glorified. 
We pray that you would save from every tribe, tongue, people, 
and nation, and that you would be glorified. As well, God, forgive 
us for our sin and transgression now, and help us to take every 
thought captive to the obedience of Jesus Christ our Lord. And 
we pray in His most blessed name. Amen. Well, as we return to the 
book of Ephesians, we've seen in Ephesians chapter 1 that the 
apostle moves from praise in chapter 1, verses 3 to 14, to 
prayer in chapter 1, verses 15 to 23. And now in chapter 2, 
he's going to celebrate the saving grace of God in the lives of 
his people. He emphasizes the salvation of 
individual sinners in verses 1 to 10. And then he shows how 
the gospel of our Lord Jesus Christ and the inclusion of the 
Gentiles into the covenant promises of God obliterates that distinction 
between Jew and Gentile. That's what he takes up in verses 
11 to 22. As well, there's connection between 
chapters 1 and 2. not only do we see what God does 
in eternity past in terms of Father, Son, and Holy Spirit, 
covenanting to save His people from their sins, but we also 
see that Paul's prayer, in Paul's prayer, specifically in chapter 
one at verse 19, he wants the people of God to understand the 
power of God. That is a necessary and vital 
element of our Christian walk, to contemplate, to meditate upon, 
and to know that power of God. So notice in verse 19 of chapter 
1, and what is the exceeding greatness of His power toward 
us who believe according to the working of His mighty power. 
And then in verses 20 to 23, He illustrates that power in 
the resurrection and the exaltation of our Lord Jesus Christ. In 
chapter 2, verses 1 to 10, we see that power of God demonstrated 
in the salvation of individual sinners. And then we see that 
power of God demonstrated in the bringing together of Jew 
and Gentile, not as two distinct peoples, but as one new man under 
Christ Jesus, our Lord. And as well, before we embark 
on chapter two, this chapter, specifically verses four to 10, 
illustrate what Paul says in verse seven in chapter one. Notice, in him, we have redemption 
through his blood, the forgiveness of sins, according to the riches 
of His grace. So chapter 2 verses 4 to 10 celebrates, 
illustrates, demonstrates how God sheds that grace into the 
hearts of His people. But before we get to verses 4 
to 10 and God's redemptive plan, We need to understand the context. 
We need to see man's spiritual state before a holy God. I think 
it demonstrates to us his majesty, his glory, his wisdom, his goodness, 
his power, his mercy, all of his grace. It is certainly on 
display when we see what man was saved from, when we see the 
context in which man operated and God plucked him out. So we'll 
look at verses one to three tonight under two considerations. First, 
the state of man before grace in verse one, and then secondly, 
the depravity of man apart from grace in verses two to three. And then of course, next week, 
God willing, we'll see the salvation of man by grace in terms of Christ's 
redemptive work on his behalf. But notice in the first place, 
the state of man before grace. He first declares it, verse one, 
and you who were dead in trespasses and sins, the new King James 
and the King James supplies there, and you he made alive. The modern 
translations do not do that, and they are correct to not do 
that. It picks up the verb or it picks 
up the message of verse five. Notice, even when we were dead 
in trespasses, made us alive together with Christ. So the 
translators no doubt put that there to show the connection, 
but I don't think it's necessary. Again, we need to see the before 
picture of what man is in himself and what God does in terms of 
redeeming him. So the words he made alive are 
absent until verse five. I think it's best to defer the 
grace of God until verse five or verses four to 10, as it's 
crucial to understand again that context. When you understand 
what God does in terms of the salvation of sinners, it truly 
does redound to His praise and glory. Consider Jeremiah the 
prophet, chapters 2 and 3. Jeremiah chapter 2 is an outline 
of all of the wickedness of the sins of Judah. And it's bad, 
it's wretched, it's abhorrent, it is vile. God says to the people 
there, has a nation changed its gods, but my people have exchanged 
my glory for that which is not God. So the pagan nations around 
Israel were more faithful to their gods than the Israelites 
to Yahweh of Israel. So on the heels of chapter 2, 
we have chapter 3. And five times in chapter 3, 
God, through the prophet Jeremiah, says, Yet return to me, says 
the Lord. Yet return to me, says the Lord. And the same sort of an emphasis 
is here in Ephesians chapter two. This is what we were and 
this is what God has done. And so the praise belongs to 
him and not to ourselves. Notice as well, and you who were 
dead in trespasses and sins. He doesn't say you were crippled. 
He doesn't say you were diseased. He doesn't say you were simply 
injured. He doesn't say you were lame, but rather you were dead 
in your trespasses and sins. The end trespasses and sins underscores 
the sphere. It's not talking here about physical 
death. We'll explore this concept of 
death in a bit. But with reference to this statement, 
you're dead in trespasses and sins. This is a spiritual problem. You are dead as a result of your 
solidarity with Adam in that covenant, but you are dead in 
trespasses in sins. This is your orientation. This 
is the way you conducted yourself. Now notice in terms of the explanation 
of our state, I wanna do a bit of theology here because I think 
it's important. This idea that you who were dead 
in trespasses and sins reminds us of three things. First, the 
fall of man. Secondly, the doctrine of original 
sin. And thirdly, the punishment of 
death. You can turn back to the book of Genesis. When Paul says, 
and you who are dead in trespasses and sins, we need to have a conscious 
understanding of what happened in the Garden of Eden. Because 
Adam was a federal representative. He was our covenantal head. He 
stood in the place of his posterity. And so we need to have a good 
understanding of the theology behind the apostles' language 
in Ephesians 2, 1 to 3. Notice in the first place, the 
establishment of the covenant of works. Chapter two, verses 
15 to 17. Then the Lord took the man and 
put him in the garden of Eden to tend and keep it. And the 
Lord commanded the man saying, of every tree of the garden you 
may freely eat, but of the tree of the knowledge of good and 
evil, you shall not eat. For in the day that you eat of 
it, you shall surely die. Now I understand the word covenant 
is not there. but that doesn't mean the concept 
of covenant is not there. The word covenant does not appear 
in 2 Samuel 7, but subsequent revelation indicates that what 
happens in 2 Samuel 7 is in fact a covenant. We see that in Psalm 
132. We see it in Psalm 89. And the 
same sort of a thing is here in Genesis chapter 2. We have 
parties, we have stipulations, we have all the things that are 
necessary in terms of covenant making. Now I want us to focus 
specifically on the threat of sanction and the promise of blessing 
in the covenant of works, specifically at verse 17. So God says in verse 
16, and the Lord God commanded the man, saying, of every tree 
in the garden, you may freely eat. But of the tree of the knowledge 
of good and evil you shall not eat, for in the day that you 
eat of it you shall surely die." The sanction is clear. Dying, 
you shall die. You breach this covenant of works 
and you will die. Now, by implication, even though 
it's not specified, the implication is that if Adam doesn't eat from 
the tree of the knowledge of good and evil, if Adam does not 
breach the covenant of works, then living he shall live. He 
will receive the blessed promise from God Most High. Now, when 
we turn to Genesis chapter 3, we know the story. We know the 
story all too well. Adam breaches the covenant. Adam 
takes the fruit. Adam transgresses against our 
holy God. And with reference to the fall 
of man, we see it very clearly outlined in Genesis chapters 
2 and 3. Now, as I said, Adam does not 
stand alone. Adam stands for his posterity, 
and it's here that the theologians discuss the doctrine of original 
sin. Again, I hope this helps us in 
our understanding of Ephesians 2 in terms of the broader theological 
construct. But notice with reference to 
the doctrine of original sin, the nature of the covenant of 
works. Adam was a representative. You can turn to the book of Romans, 
Romans chapter 5. Romans chapter 5, trying to explain 
the situation as to how we are dead in our trespasses and sins. Romans chapter 5 verse 12, Therefore 
just as through one man sin entered the world, and death through 
sin, and thus death spread to all men because all sin. Drop 
down to verse 14, "...nevertheless death reigned from Adam to Moses 
even over those who had not sinned according to the likeness of 
the transgression of Adam." Notice this next phrase, "...who is 
a type of him who was to come." God deals covenantally with mankind. You're either in Adam or you're 
in Christ. Drop down to verse 18. Therefore, 
as through one man's offense, judgment came to all men, resulting 
in condemnation, even so through one man's righteous act, the 
free gift came to all men, resulting in justification of life. For 
as by one man's disobedience, many were made sinners, so also 
by one man's obedience, many will be made righteous. Adam 
was a representative. Adam was a public person. He 
did not simply fall alone in the breach of the covenant of 
works, but he took us with him. And that was by God's design 
in terms of how he deals with mankind. Now, in terms of our 
confession of faith, it speaks to this doctrine, I think, very 
clearly. In 2nd London Confession at chapter 6, paragraph 3, it 
says, They, speaking of Adam and Eve, being the root, and 
by God's appointment, standing in the room instead of all mankind. The guilt of sin was imputed 
and corrupted nature conveyed to all their posterity descending 
from them by ordinary generation. Now, if you ever have this discussion 
with somebody, they might be inclined to say, well, that's 
not fair. That doesn't seem right. How 
come I'm blamed for Adam's sin? Well, the positive parallel is 
obvious in Romans 5.19. If it isn't the imputation of 
Adam's sin, then it's not the imputation of Christ's righteousness. 
Again, this is the way our sovereign God, who is infinite in wisdom, 
determined to deal with mankind. It's either Adam, or Christ. 
You're either in Adam and dead or you're in Christ and you are 
alive. Now, in terms of the punishment 
of death, again, Ephesians 2.1, you who were dead in trespasses 
and sins. It causes us to ask the question, 
well, how did Adam die? We see him take the fruit from 
the prohibited tree, and God incurs or brings that judgment 
to bear upon him. There's going to be sweat on 
his brow. There's going to be hardship when he toils in the 
earth. All those sorts of things, but 
nevertheless, he's alive. Well, if you look at Genesis 
chapter 5, you see that Adam did die. And not only did Adam 
die, but everybody connected with Adam died. Notice in Genesis 
chapter 5, specifically at verse One, this is the book of the 
genealogy of Adam. In the day that God created man, 
he made him in the likeness of God. He created them male and 
female and blessed them and called them mankind in the day they 
were created. And Adam lived 130 years and 
begot a son in his own likeness after his image and named him 
Seth. After he begot Seth, the days of Adam were 800 years and 
he had sons and daughters. So all the days that Adam lived 
were 930 years and he died. So the promise, the sanction 
imposed upon Adam with reference to a breach of the covenant of 
works is carried out. And again, everybody connected 
with Adam. Notice in verse eight, and he 
died. Notice in verse nine, and he 
died. I'm sorry, verse 10, 11. And 
then in verse 14, and he died. The only exception is Enoch in 
verse 24. He was righteous, and then he 
was not because God took him. But everybody connected to Adam 
dies. Every single one of us is liable 
to physical death. Again, you have the two exceptions, 
Enoch and Elijah, but with reference to the rest of us, there is physical 
death in our future. But as well, there is this sanction 
of spiritual death. In the day that you eat of it, 
you will die. Things changed drastically for 
Adam after he ingested that fruit. I'm not suggesting he got a bellyache. I'm not suggesting he got food 
poisoning, but he got banished from the temple that he was in. 
Eden was a temple, brethren, wherein he communed with God 
most high. God would come to commune with 
Adam and Eve in the cool of the day. Banishment results as a 
result of his breach of the covenant of works. He's driven out. And 
so this spiritual death not only affected Adam, but it affects 
us as well. You can turn to 1 Corinthians 
15. 1 Corinthians 15, again, covenant theology or federal 
theology is highlighted by the Apostle Paul in terms of our 
place before God, whether we're in Adam or whether we're in Christ. 
Notice 1 Corinthians 15, 20. But now Christ is risen from 
the dead and has become the first fruits of those who have fallen 
asleep. For since by man came death, by man also came the resurrection 
of the dead. He explains this further in verse 
22. For as in Adam all die, even 
so in Christ all shall be made alive. That's the means by which 
God deals with men. And so the apostle Paul in Ephesians 
2 and in many other places in his writings is basically explaining 
this transition. He's explaining this movement 
from darkness to light. He's explaining this movement 
from Adam to Christ. He's explaining this covenantal 
change in terms of the people of God. You are under this condemnation, 
but by God's grace, you are now blessed immeasurably, and that 
is precisely what the Apostle is doing in Ephesians 2. So there 
is this promise and reality of physical death, there is as well 
the sanction of spiritual death, but then there's the liability 
to eternal death. In other words, those who die 
in Adam will go off to hell. Again, our confession says, being 
now conceived in sin, continuing in that paragraph, and by nature 
children of wrath, the servants of sin, the subjects of death, 
and all other miseries, spiritual, temporal, and eternal, unless 
the Lord Jesus set them free. In that brief statement in 2nd 
London Confessions 6.3, you hear reminiscences of Ephesians 2.1-3. The divines understood what the 
apostle was getting at, and when they come to formulate Christian 
doctrine, they incorporate that language to set forth the truth 
in our theological commitments and confession. But then the 
divines go on to chapter 6, paragraph 4. It then says, from this original 
corruption, so when Adam all die, they go on to say, whereby 
we are utterly indisposed, disabled, and made opposite to all good, 
and wholly inclined to all evil, do proceed all actual transgressions. And here again, I think they're 
reflecting what Paul does in Ephesians 2. So in verse 1, we 
have our state, you being dead in your trespasses and sins. 
And then in verses 2 and 3, he shows us what that looks like 
in terms of individual sinners. He shows us those actual transgressions 
that proceed from these spiritually dead men and women. So verse 
one is our state before grace. Let's move on to verses two and 
three to show that depravity apart from grace. And there's 
two things to consider here. First, the previous orientation 
in verse two. And then secondly, the comprehensive 
problem in verse three. But notice three things that 
he says concerning these Ephesians who have now by grace come to 
the Lord Jesus Christ. He says, first of all, or he 
comments, first of all, of all on their prior walk. So, and 
you who are dead in trespasses and sins, notice, in which you 
once walked. So he's making this contrast, 
and the contrast is obvious. This is what you once were, and 
the contrast is set up with verse four. But God, this is the depravity 
that you swam in, this is the disgustingness you trafficked 
in, this is the filth that you engaged in, but God, who is rich 
in mercy, reached down into that and pulled you out by His grace. The contrast in the context is 
in which you once walked versus or contrasted with the but God 
of verse 4. And then notice the emphasis 
in the context. As I said, this isn't just a 
little bit of a problem. You're not just crippled. You're 
not just lame. You don't have a bit of a cold. 
It's not even the Wuhan. You are dead in your trespasses 
and sins. And when it comes to the actual 
depravity of your heart, walked in this. This was, to use the 
old King James language, your conversation. It was your conduct. It was your manner of life. It 
was your orientation. It was your life lived. Everything about you was affected 
by sin. Everything about you was tainted, 
disgusting, vile. And when we appreciate the fact 
that God reaches down into that, I think it helps us with Romans 
5, 8. God demonstrates his own love toward us in that while 
we were what? While we were yet sinners. Some 
translations have, while we were still sinners. God saves us by 
His Son, the Lord Jesus Christ. Matthew Poole comments here with 
reference to this walking. He says, they were alive to sin 
when dead in sin, or by sin, dead to spiritual good. I think 
he's right on. They were alive to sin when dead 
in sin or by sin dead to spiritual good. And then as we look at 
this particular passage and connect it to the rest of Ephesians, 
we can see what the apostle is doing. Here he tells us what 
we once were, and then he illustrates how it is the case that we're 
no longer that, verses 4 to 10. And then when he comes to deal 
with sanctification in Ephesians 4.17, look at the language that 
he employs. This I say, therefore, and testify 
in the Lord, that you should no longer walk as the rest of 
the Gentiles walk in the futility of their mind. You've been saved 
by grace. You've been justified freely 
by grace. You have been plucked out of 
that cesspool of sin and depravity, and God has saved you, so let 
your conduct now Be worthy of the gospel. Don't walk like the 
rest of the Gentiles. Don't walk like you walked before 
you were converted, but rather now walk as new men and women 
in Christ Jesus. And that's the emphasis that 
he picks up in chapter 4. So he speaks to their prior walk. 
Notice, secondly, their worldly course. Verse two, in which you 
once walked according to the course of this world. Again, 
a contrast with chapter one, verse 20, which he worked in 
Christ when he raised him from the dead and seated him at his 
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 age, but also in that, we could supply age, 
which is to come. There is this age, which is marked 
by sin, depravity, and deadness in Adam, and then there is the 
age to come. And so he says, according to 
the course of this world. Now, several passages we need 
to turn to. Look at John 1. John chapter 
1. I would say that the apostle 
is using the word world here in an ethical way. The world God made, it's good, 
right? But when certain authors in the 
New Testament use the word world, they're attaching ethical significance 
to it. We understand this, we get this, 
but it's a good time to rehearse what we already know. Notice 
in chapter 1 of John's Gospel, verse 10, three uses of the word 
world. Same Greek word, but it says 
he was in the world. That means planet Earth. The 
world was made through him. That includes planet Earth, but 
it also includes planet Pluto. I know they've declassified it, 
but I'm not gonna let it go. They have, or the scriptures 
are clear. that Christ made everything. 
If you look at verse 3, all things were made through Him, and without 
Him nothing was made that was made. So we've got two uses. 
He was in the world, planet Earth, and the world was made through 
Him. That's the entirety of the cosmos, everything that is created. 
And then notice, and the world did not know Him. That's the 
ethical sense that I think Paul is speaking of in terms of these 
Ephesian Christians, what they used to be about, how they used 
to live their lives. They loved the world and the 
things in it. Turn over to John's gospel in chapter 14. John four, 
I'm sorry, John 15, verses 18 and 19. If the world hates you, 
you know that it hated me before it hated you. Obviously he's 
not talking about the planet Earth. The planet Earth doesn't 
hate us. He's not talking about the cosmos. Planet Pluto doesn't 
hate us. He's using it in an ethical sense. If the world hates you, you know 
that it hated me before it hated you. If you were of the world, 
the world would love its own. Yet, because you are not of the 
world, but I choose you out of the world, therefore the world 
hates you. The Apostle is saying that prior to your conversion, 
you walked according to the course of this world. The things in 
this world enamored you. The things in this world dazzled 
you. The things in this world grabbed 
your heart and seized upon them and kept them. If you turn to 
Romans chapter 12, the apostle uses it in a similar fashion 
there with a particular admonition that as the people of God, we 
resist this tendency or this remaining inclination. Chapter 
12 of the book of Romans verse one, I beseech you therefore 
brethren, by the mercies of God, that you present your bodies 
a living sacrifice, holy, acceptable to God, which is your reasonable 
service. And do not be conformed to this world, but be transformed 
by the renewing of your mind, that you may prove what is that 
good and acceptable and perfect will of God. And then as well, 
look at 1 John 2, probably the most familiar passage with reference 
to a prohibition against loving the world. 1 John 2.15, do not 
love the world or the things in the world. Why do you think 
he's saying that? Because you're new men and women 
in Christ Jesus. When you were outside of Christ, 
when you were dead in Adam, this is what characterized your life. 
This was your orientation. This is what made you happy. 
This is what made you rejoice. This connection to the world. 
And so the prohibition comes from the apostles, do not love 
the world or the things in the world. If anyone loves the world, 
the love of the Father is not in him. For all that is in the 
world, the lust of the flesh, the lust of the eyes, the pride 
of life is not of the father, but is of the world. And the 
world is passing away and the lust of it, but he who does the 
will of God abides forever. It's going back to Ephesians 
chapter one, that's the issue. The men and women that are spiritually 
dead in their trespasses and sins are men and women who love 
the world. Now brethren, he's not calling 
upon us to be ascetics. He's not calling upon us to hate 
the world. Don't ever eat a good steak. 
Don't ever eat a good piece of pie. He's not saying that. But 
it's the case that more often than not, our hearts become attached 
to the creature. Our hearts become enamored with 
those things in the world. If we can use the things that 
God has blessed us with and given to us without abusing His goodness, 
without abusing His kindness, that's not condemned by the Apostle 
Paul. In fact, look at 1 Timothy chapter 
4. 1 Timothy chapter 4 says the exact opposite. Those persons 
who teach what's called asceticism, don't eat, don't touch, don't 
drink, don't have anything to do with things in the world or 
you'll be polluted. No, that's not biblical either. 
Notice in 1 Timothy 4.1, now the Spirit expressly says that 
in latter times, some will depart from the faith, giving heed to 
deceiving spirits and doctrines of demons, speaking lies and 
hypocrisy, having their own conscience seared with a hot iron. You read 
those first two verses, you go, man, what are these guys teaching? Are they teaching child sacrifice? 
Are they invoking the old Aztec principle? You know, grab the 
heart out of a child and while it's beating, present it to the 
gods, to the deities? What kinds of things are these 
doctrines of demons? I mean, he couldn't make verses 
1 and 2 sound more ominous. What we get in verses 3 to 5 
probably is a bit of a disappointment. He's not condemning pedophilia. 
He's not condemning the LGBTQ whatever. He's not condemning 
murder. He's not condemning rape. What 
are these doctrines of demons? Verse 3, forbidding to marry. Forbidding to marry is a doctrine 
of demons. Why? Because God gave marriage. It's good. It's a blessing. It's 
a gift. He didn't just give it to the 
believer, but he gave it to creature as creature. And so it's a good 
thing to teach that somehow you'll be more holy, more pious, more 
righteous if you reject or resist the tendency that God put in 
most people to get married is faulty thinking. You can be just 
as godly or just as inconsistently ungodly in marriage as apart 
from marriage. And then he says, And commanding 
to abstain from foods, notice, which God created to be received 
with thanksgiving by those who believe and know the truth. For 
every creature of God is good, and nothing is to be refused 
if it is received with thanksgiving. For it is sanctified by the word 
of God in prayer. It's hard to sort of illustrate 
worldliness, isn't it? We oftentimes think of the old 
fundamental axiom, you know, don't drink, don't chew, don't 
dance, and don't run with girls who do. That sort of a thing. 
But worldliness, I think, penetrates a bit deeper than just those 
externals. It could be the manner in which 
we think about life. It could be the manner in which 
we show or demonstrate our allegiances to things in life, or our love 
for and our devotion to certain creaturely things. It could even 
be something good. Take food, for instance. Food 
isn't bad. We just read in 1 Timothy chapter 
4. Food is not a bad thing. God has given it. But if you 
worship food, if your whole life is about food, if you're constantly 
bowing at the altar of food, I'd like to think we think you've 
got a problem with worldliness. Drink, drugs, sex, money, whatever 
it may be, things that God has given or has given to us for 
benefit. Not all those things, but you 
get the point. The conjugal relations, that's 
not bad. But it is when you're consumed 
with it, you don't ever go to work, and that's the only thing 
occupying your mind. You may have a problem with worldliness 
if you're sitting on your couch 24-7 watching pornography. Those 
are bad things. So when it comes to worldliness, 
It is this attachment to, it is this affection for that is 
inordinate. It goes above and beyond appreciating 
the good gifts that our gracious creator gave to men to be enjoyed 
by him with thanksgiving. Now notice he speaks thirdly 
of their subjection to Satan, their subjection to Satan. So 
verse two, in which you once walked according to the course 
of this world, according to the prince of the power of the air, 
the spirit who now works in the sons of disobedience. We need 
to identify this prince. Go back to Matthew chapter 12, 
Matthew chapter 12. A few passages to illustrate 
that the apostle Paul is speaking of the devil as the prince of 
the power of the air. While you're turning there, it 
might be interesting to note that it says he is the prince 
of the power of the air. There is the Greek word, which 
is air. One of the meanings is the space 
above the earth, sky, space, air. Not really thrilling information. We already knew that, right? 
But there's a subset of the political domain of transcendent beings 
or powers. The Jews and Gentiles had this 
conception that in the air, you could find demons. In the air, 
you could find spirits. In the air, you could find those 
malevolent forces or perhaps good forces that were destined 
to do well. Now, it is intriguing that Paul 
is dealing with a group of people that were formerly occultists. These were persons that were 
enmeshed in the black arts. Acts chapter 19 shows us and 
demonstrates when Paul founds the church in Ephesus, it is 
in the context of black magic. These people brought their books, 
their magic books, and this isn't sleight of hand. You know, pick 
a card, any card. Is your card the queen of hearts? 
That's not the magic that I'm speaking of. The magic is consistent 
with what you see in those magicians at the time of Moses. the attempt 
to manipulate natural and or supernatural forces to get what 
you wanted out of this world. That's probably the basic definition 
that one could give. So they were formally involved 
in the occult. So along the way in the letter 
to the Ephesians, we will see that. There's a contrast as well 
between the head spoken of in chapter 1, 20 to 23, Jesus Christ, 
he's the head over all things, but especially in terms of the 
church, to this prince of the power of the air that now works 
in the sons of disobedience. So the Apostle is meeting former 
objections, current objections, and potential objections to continually 
set forth an emphasis on the supremacy and glory of our Lord 
Jesus Christ over all those particular powers. Now, if you look specifically 
at Matthew 12 at verse 24. Now, when the Pharisees heard 
it, they said, this fellow does not cast out demons except by 
Beelzebub, the ruler of the demons. This Beelzebub translates the 
Lord of the flies. As Matthew Poole refers to him, 
he was a deity of the dunghill. A dunghill deity is what Beelzebub 
is. Now notice in verse 25, But Jesus 
knew their thoughts and said to them, Every kingdom divided 
against itself is brought to desolation, and every city or 
house divided against itself will not stand. If Satan casts 
out Satan, he is divided against himself. How then will his kingdom 
stand? And if I cast out demons by Beelzebub, 
by whom do your sons cast them out? Therefore they shall be 
your judges. Now look over at verses 43 to 
45, and those in-depth exegesis here, just simply an illustration 
or demonstration of who Paul is speaking of when he says concerning 
the devil that he is the prince of the power of the air. Notice 
in 12.43, when an unclean spirit goes out of a man, he goes through 
dry places, seeking rest and finds none. Then he says, I will 
return to my house from which I came. And when he comes, he 
finds it empty, swept, and put in order. Then he goes and takes 
with him seven other spirits, more wicked than himself, and 
they enter and dwell there. And the last state of that man 
is worse than the first. So shall it also be with this 
wicked generation. John chapter 12, I read this 
passage this morning, it bears repetition. John 12 at verse 
31, now is the judgment of this world, now the ruler of this 
world will be cast out. John chapter 14, specifically 
at verse 30. The apostle is speaking about 
the devil. He's speaking about Satan. 1430, I will no longer talk much 
with you for the ruler of this world is coming and he has nothing 
in me. And then 2 Corinthians chapter 
4 at verse 4. Another reference by Paul with 
reference to the devil. He says, whose minds the God 
of this age has blinded, who do not believe, lest the light 
of the gospel of the glory of Christ, who is the image of God, 
should shine on them. So Christ is the head over all 
things. These people have been brought 
out of darkness into marvelous light. They've been brought from 
that domain of darkness and transferred into the kingdom of the Son of 
God's love. Paul says that in Colossians 
1 at verse 13. One commentator, Ba says, Paul 
has just summarily stated that Christ has ascended as sovereign 
conqueror over all spiritual forces. Now he identifies his 
audience as formerly marching in line with the black prince 
of those defeated foes. So going back to Ephesians 2, 
hopefully you'll appreciate the context, the cesspool, the sin 
in which you once walked when God came through the gospel to 
call you out of that darkness into marvelous light. And as 
well, when we get to the but God of verse four and to the 
amplification of his redemptive plan in verses five to 10, it 
should put impetus in us to preach the gospel to every creature. 
The Ephesians weren't saints. The Ephesians weren't polished. 
The Ephesians weren't perfect people. They engaged in the black 
arts. They were occultists. They were 
wretches. They were sinful. They walked 
in subjection to the devil himself. And nevertheless, in that context, 
God reaches down through the preaching of the apostle Paul 
in Acts 19 to save sinners by his grace. So going back to Ephesians 
2, he says, in which you once walked according to the course 
of this world, according to the prince of the power of the air. 
Notice he goes on to say the spirit who now works in the sons 
of disobedience, the present activity. So Paul doesn't say 
there's an absolute cessation of the devil's activity at this 
point. Now that you guys have been transferred from darkness 
into light, now that you've been conveyed from the kingdom of 
darkness into the kingdom of the son of his love, Satan's done, 
it's over. You see what this passage does? 
This passage does what a lot of New Testament passages do. 
It cautions us against an unbridled triumphalism. An unbridled triumphalism. Christ has vanquished the foes. Christ has conquered the devil. But in the wisdom of Christ, 
he hasn't cast the devil into the bottomless pit yet. As Peter 
says in 1 Peter 5, he roams about like a roaring lion, seeking 
whom he may devour. So that same spirit, that prince 
of the power of the air, now works in the sons of disobedience. So while he's been defanged, 
he hasn't been thrown away completely. Again, we need that. Christ is 
victorious. Christ is enthroned at the right 
hand of God Most High. There are several passages in 
the New Testament that indicate the defeat of the devil by Jesus. 
You can jot these down. John 12, 31, we just looked at 
that. Acts 26, 18, Colossians 1, 13, Colossians 2, 15, Hebrews 
2, 14, 1 John 3, 8, Revelation 12, 7 to 12. So you read those 
passages and you get the idea, well, the devil's gone. No, he's 
not. He roams about like a roaring 
lion, seeking whom he may devour. We are not to be triumphalistic. We are triumphers in our Lord 
Jesus Christ, but we have to be realistic about the world 
in which we live. There is a devil. He does roam 
about like a roaring lion, seeking whom he may devour. Christ gives 
us this picture in Matthew 16, 18. I will build my church and 
the gates of Hades shall not prevail against it. the promise 
of triumph, the promise of victory, but the presence of this constant 
menace. The gates of hell shall not prevail 
against it, but they'll try. They will most certainly try. The devil is going to try and 
corrupt and capture and get as many people as he can. So the 
devil now works in the sons of disobedience. Look at Ephesians 
6. Ephesians chapter 6 at verse 
10. Finally, my brethren, be strong 
in the Lord and in the power of his might. Put on the whole 
armor of God. See the triumphalist says, well, 
why would I do that? I'm blood-bought, I'm a child 
of the King. I have every resource. I have 
every spiritual blessing. Ephesians 1, 3. I can just march 
through life with this higher life, victorious Christian living. I can engage in the health, wealth, 
prosperity movement because there's no trouble because our blessed 
Savior has crushed the head of the serpent. No, that's not what 
Paul says. Paul guards us or calls us to 
guard against a triumphalistic spirit that engages in things 
like fools and ignorant men. Finally, my brethren, be strong 
in the Lord and in the power of his might. Put on the whole 
armor of God that you may be able to stand against the wiles 
of the devil. See, that's the tension we live in. We're in 
this age. We're not in the age to come. 
Now, facets or elements or features of the age of come have broken 
in. We receive the benefits. We are new creatures in Christ 
Jesus. We are in Christ, not Adam. We're not dead. We're alive. 
But it's not the case that we're in the consummated glory. Brethren, 
this ain't heaven, okay? In heaven, there's no abortion. 
In heaven, there's no euthanasia. In heaven, there's no theft. 
In heaven, there will be righteousness. And so the apostle, understanding 
that tension, calls upon us to guard our hearts. to guard our 
minds, to guard every bit of our being. And then he gives 
this reason in verse 12, for we do not wrestle against flesh 
and blood, but against principalities, against powers, against the rulers 
of the darkness of this age, against spiritual hosts of wickedness 
in the heavenly places. So the war has been won, but 
there are these mop-up battles. And as the people of God, we 
need to faithfully persevere, donning the armor of God so that 
we're equipped and ready to fight, to defend ourselves and to fight 
against this vicious opponent that remains. Now going back 
to chapter two. That was their previous orientation, 
their prior walk, their worldly course, their subjection to Satan. 
Let's end now on the wonderful, wonderful truth that this is 
a comprehensive problem, speaking ironically. It is a comprehensive 
problem. Look at what Paul says in verse 
3. He says, "...among whom also we all once conducted ourselves 
in the lusts of our flesh, fulfilling the desires of the flesh and 
of the mind, and were by nature children of wrath, just as the 
others." There is the fact that all are affected, the fact that 
all is involved, and the fact that all are liable to punishment 
in verse 3. Notice the fact that all are 
involved. He says, among whom also we. 
Paul includes himself. So Paul and these persons that 
formerly practiced occultism. Yeah, Paul's in the same boat. 
But not just Paul and the Ephesian converts, Jews and Gentiles. He will elaborate on that further 
in verses 11 to 22. The Jew had his issues too. The Jew had his liability to 
punishment too. The Jew was a child of wrath 
by nature. And this would be a great offense 
against Paul's Jewish opponents. Why? Because they were sons of 
Abraham. They had a title to the kingdom 
of God by virtue of their Jewish blood. They had the covenants. They had the blessings. They 
had the oracles. They had the Old Testament. Everything 
was in their favor. No, Paul says the Jews, like 
the Gentiles, are liable to the same punishment and the same 
condemnation because by nature they are children of wrath, just 
as the others. Romans chapter 3, just two places 
in Romans chapter 3 to illustrate this point. Romans 3 at verse 
9. What then? Are we better than 
they? Not at all. For we have previously 
charged both Jews and Greeks that they are all under sin. 
See, the Jew couldn't plead, well, you know, I'm a son of 
Abraham. Look at the gospel narratives. That's what they do with Jesus. 
We were not born of fornication. We have God as our father. Abraham is our father. We have 
it all going on. By nature, with Jewish blood, 
we're shoo-ins to the kingdom of God. Not what Paul says. Notice 
in verse 19 of chapter 3, now we know that whatever the law 
says, it says to those who are under the law that Every mouth 
may be stopped and all the world may become guilty before God. There's none righteous. No, not 
one. Verse 10. There is none who understands. There is none who seeks after 
God. They have all turned aside. They have together become unprofitable. 
There is none who does good. No, not one. Their throat is 
an open tomb. With their tongues they have 
practiced deceit. The poison of asps is under their lips. 
whose mouth is full of cursing and bitterness, their feet are 
swift to shed blood. Destruction and misery are in 
their ways, and the way of peace they have not known. There is 
no fear of God before their eyes. Going back to Ephesians 2.3, 
all are affected, Jew and Gentile, but all is involved. What he 
says, among whom also we all once conducted ourselves in the 
lust of our flesh, fulfilling the desires of the flesh and 
of the mind. Total depravity doesn't just 
speak to your outwardly, externally wicked works. We often associate 
that, Galatians 5, the works of the flesh are evident, they 
are manifest, they are clear, they are in sharp contrast with 
the fruit of the Spirit. But it's not just the flesh, 
it's not just the hands. Brethren, if you caught a man's 
arms and his feet or his hands or legs, you get a full-on amputee. He can still sin. And he can 
still sin very viciously and very vilely. There was a man 
that was very instrumental in the Reformed Baptist movement 
by the name of Johnny Farese. And Johnny Farese had muscular 
atrophy. In other words, his whole body 
basically was just stopping. And he lived further and longer 
than any man with muscular atrophy ever lived. And he did a wonderful 
thing with, you know, the voice-activated wheelchair. And he composed a 
website. And he had a Reformed Baptist 
church directory. It's been a long time since our 
dear brothers entered into the presence of the Lord. But, you 
know, to look at Johnny Fares, you'd think, this guy couldn't 
sin. I mean, he's got no potential. 
But in his testimony, in his witness, in the write-up that 
he had on his website, he highlights his depravity. He highlights 
his wickedness. He highlights his sin. Brethren, 
an armless, footless man can sin against a holy God as easily, 
or perhaps at times more easily, than somebody with feet and hands. It's not just the flesh that's 
affected by total depravity. It's the mind. The mind is estranged. You see that with the apostle 
right here in the book of Ephesians. Look at Ephesians chapter 4. 
We already read verse 17. Let's continue on to verse 18. This I say therefore and testify 
in the Lord that you should no longer walk as the rest of the 
Gentiles walk in the futility notice of their mind. having 
their understanding darkened, being alienated from the life 
of God because of the ignorance that is in them, because of the 
blindness of their heart. He says the same thing in a parallel 
in Colossians chapter 1. Colossians chapter 1, you can 
turn there. and you who once were alienated 
and enemies in your mind by wicked works, yet now he has reconciled 
in the body of his flesh through death to present you holy and 
blameless and above reproach in his sight." And there are 
several Old Testament passages I have here. I just don't want 
to push my luck in terms of keeping you all too far or too long, 
but Genesis 6-5. And oftentimes in the Old Testament 
uses the word heart, it's synonymous with mind. We like to make this 
heart-head connection. The Bible doesn't make that connection. 
There's the material and the immaterial. And the immaterial 
is at times called soul, it's at times called spirit, it's 
at times called mind, it's at times called heart. Those things 
are used oftentimes interchangeably. So Genesis 6-5, Genesis 8-21, 
Jeremiah 17-9. The heart is deceitful above 
all things and desperately wicked. So when we go back to Ephesians 
chapter 2, he tells us that all are affected, he tells us that 
all are involved, but then he tells us finally that all are 
liable to the just judgment of God Most High. Look at the end. He says, "...and were by nature 
children of wrath, just as the others." That's the status of 
man apart from grace. He is a child of wrath. Now that 
does not mean he's as bad as he could possibly be in terms 
of outward wickedness. No, this means he is subject 
to or the object of the wrath of God. The Geneva Bible renders 
it or comments this way. Men are said to be children of 
wrath passively, that is to say, guilty of everlasting death by 
the judgment of God who is angry with them. And then look at Ephesians 
chapter 5, specifically at verse 6. So, the status of man, apart 
from God's grace, they are children of wrath. But that's a comprehensive 
thing. No man is prone to escape that, as he says at the end, 
just as the others. So, it's a bad picture. Let's 
just pray and amen it here. We'd be pretty sad, wouldn't 
we? I mean, that's bleak, right? That's a horrible picture of 
what we are apart from grace. But the passage doesn't stop 
there. The passage goes on to, but God. There is a contrast This is the 
before picture. You've ever seen that? You've 
got the guy who's, you know, the six-pack abs, and he's got 
the 21-inch guns. You know, the first picture, 
he's just this big portly schlub, and he takes that picture, and 
he looks all gross. And then the next one, he's cut 
up, and he's jacked. Well, you've got a before and 
an after in this passage. You've got the before, us in 
sin, and you've got the after, us redeemed by sovereign grace. Amazing grace, how sweet the 
sound that saved a wretch like me. I once was lost, but now 
I'm found, was blind, but now I see. In terms of the doctrinal 
emphases presented by the Apostle Paul in this passage, he highlights 
the spiritual death of those in Ada. This includes the covenant 
of works, it includes original sin, it includes the fourfold 
state of man. So I identified it as our state 
before grace. The Puritan spoke of the fourfold 
state of man. Our confession speaks of the 
fourfold state of man. Man in innocence or at creation 
when he didn't sin. Man in a state of sin at the 
fall. Man in a state of grace and man in a state of glory. 
So we have all these sort of doctrines that weren't made up 
by theologians. They were recognized by theologians 
as having been set forth by the Apostle Paul, by the prophet 
Isaiah, by our blessed Lord Jesus Christ. Theology is theology 
that reflects upon the Word of God and brings it into usefulness. Not that the Word of God in and 
of itself isn't, but it necessitates or calls us to theologizing. As well, we see the practical 
depravity of all those in Adam. And then it is the context for 
the demonstration of God's grace. We'll end with some practical 
emphases, and I'll do this quick. First, it is the identification 
of man's problem as an individual. Have you ever watched the news, 
probably, and you say, what's wrong with people? Ephesians 
2, 1 to 3. That's what's wrong with people. 
It's not their economic status, it's not their color, it's not 
their ethnicity, it's not their gender. It isn't any of those 
things. Man's problem is Ephesians 2, 1 to 3. It is his covenantal 
status as dead in Adam. Paul explains to us what the 
problem is with individual sinners. Secondly, Paul explains to us 
what the problem is with the world collectively. Brethren, 
when we look around us, do we not see Ephesians 2, 1 to 3 exemplified, 
demonstrated, played out in mass? We most certainly do. Thirdly, 
this declaration, or rather this description of man, declares 
the necessity for the grace that is highlighted in chapter 1, 
verse 7, according to the riches of his grace. The grace highlighted 
in chapter 2, verses 4 to 10. See, if man isn't that sinful, 
he doesn't need that grace. If man is just a little bit injured, 
then a little help from on high. But man is completely dead. He 
must be made alive. He must be born again. He must 
be granted the graces of faith and repentance. Fourthly, and 
I've banged this nail throughout, the demonstration of the grace 
of God. God's grace comes to people in 
this state. God's grace comes to people in 
this practice. God's grace comes to sinners 
out there like you and I who are minding our own business, 
walking according to the course of this world, willingly subject 
to Satan, because we were rebels against God. And what did God 
do? He sent somebody faithful in 
our lives. He had somebody faithfully preach 
the gospel, and he opened our eyes, he opened our hearts, and 
he gave us the grace to receive with thanksgiving his blessed 
word. I would suggest fifthly, there 
is a description here of the people of God. a description 
of the people of God. Our former state could be summarized 
with three terms, lifeless, helpless, and hopeless. Yeah, I think that 
pretty well summarizes it. I stole that from Dale Ralph 
Davis. Our former state were lifeless, helpless, and hopeless. So what's the converse now in 
our present state? We are alive in Christ. We are 
saved by grace. God's grace, and we have hope, 
great hope, blessed hope, wondrous hope, glorious hope in the person 
and in the work of our blessed Redeemer. And then I think the 
text ends, or at least a practical observation, there is here a 
I don't always like the word invitation because it sounds 
feeble and weak, and I don't mean it to sound feeble and weak. 
I just can't think of another word. Exhortation, perhaps, to 
sinners to believe on the Lord Jesus. If you're not a believer 
here tonight, you're in to Ephesians 2, 1 to 3. Spiritually dead in 
Adam, walking in a manner that is in contrast to God most high, 
a love for the world, subjection to Satan, things are bleak, things 
are terrible, things are horrible, but God, Ephesians 2.4, but God, 
there is hope to be had in our blessed God through our Lord 
Jesus Christ. And that's the emphasis of the 
apostle. He shows us the bad news. He 
shows us the before picture. so that we can stand in awe at 
the after picture. I mentioned Jeremiah 2 and 3, 
as well Ezekiel chapter 16. God rehearses the nation of Israel. And he says, when I found you, 
you were lying in your blood. You were there like just polluted 
people. But I said, live, live. And then 
he says, and I decked you with ornaments. I dressed you up. I made you beautiful among the 
nations. But you know what you did? You 
went out and you went a whoring from me. He uses some of the 
most somewhat abrasive language in Ezekiel 16. I think sometimes 
the translators soften, especially verse 25. The New American Standard 
translates it pretty literally, and it's pretty offensive to 
the modern hearer. We hear it and go, oh, that's 
pretty sick and disgusting. We don't think about the sin 
as being sick and disgusting. We think about the way the translators 
handled the text. So he says, I picked you up, 
I cleansed you, I decked you with ornaments, and then you 
went out and committed prostitution with the nations. He says, you're 
not even like other prostitutes. Other prostitutes, they receive 
money for their services rendered. You paid your boyfriends. That's how bad Israel was. That's 
how wretched. It's in Ephesians 2, 1 to 3, 
sort of a description. Do you know how the passage sort 
of transitions to a but God? There is an Ephesians 2, 4, but 
God moment in Ezekiel 16. There, it's nevertheless, and 
a promise of the new covenant. what you have done in undoing 
yourselves, I will rectify in the sending of the son of my 
love, the Messiah of Israel, who will save his people from 
their sins. Let us pray. Our God and Father, 
we thank you so very much for the gospel of our salvation. 
We thank you for the apostles description here that certainly 
underscores what we are apart from your grace. And we can only 
stand in awe and express our gratitude to you for having reached 
down into that cesspool and called us out of darkness into marvelous 
light. We give praise to you for so great a salvation. We 
know God that if you saved us, you saved others, you can certainly 
save sinners. all throughout this earth. So 
we pray for the preaching of the gospel attended by the power 
of the Holy Spirit for the salvation of sinners unto the glory of 
God Most High. Bless our local church. Bless 
all of us as we leave here now. Help us to glorify you in this 
coming week. And we ask through Jesus Christ 
our Lord. Amen. We'll close with a brief time 
of meditation.