Unity Of The Church — Members Of The Household Of God

SERMON OUTLINE

• 💭 Consider this: How often do you actually turn to the Father, knowing you have access through Christ? Who are the “saints” around you, and how do you treat them as fellow citizens?
• I. We Have Common Access To The Father
• II. We Have Common Citizenship With The Holy Ones
• III. We Are Children Of God

TRANSCRIPT

So please, if you may, turn your Bibles to Ephesians chapter 2, and this was a passage from which we have read. And our sermon text today is taken from Ephesians chapter 2:18–19. Our deacon Jeffrey has just read that for us, and the sermon is entitled: Unity of the Church: Members of the Household of God.

Now, when you hear this phrase, “members of the household of God,” immediately the connotation that comes to mind is that of a family, isn't it? Because a family is the most basic unit, if you can think of, as a gathering of a household. So that is a family. And a family may be a nuclear family, meaning father, mother, children, or it may be also an extended family—father, grandparents, possibly grand-uncles, grand-aunties. Nevertheless, it is still a family.

And I think it's very important in our understanding, both from the Scripture and also within our cultures, whatever culture it may be. It doesn't matter really if you're from the West or from the East. It doesn't matter if you of European descent or you're of Asian descent. We all give priority to family and the needs of the family. Isn't it? We understand that.

For instance, in the church that I minister in, Calvary Jaya, whenever we have a wedding, a wedding solemnisation in a church, we always tell our church members, please give precedence to the family members. Allow them the best seats in the sanctuary. And then also during the reception, allow the family members the best seat during that reception. And why?

Because we realise and understand family is important? They are the immediate and the closest people to the bride and groom. And also in our own families, we understand that, isn't it? We care for the seniors within our family. I see Auntie Gek is here. I'm glad you're able to come. And the care that is given to the elderly, to the seniors, shows our understanding of how important it is to have family.

Now, the apostle Paul, in trying to teach the Christians in Ephesus about unity, used this very same idea that we are all so familiar with—the idea of family. And this is why in Ephesians chapter 2:19, the very last phrase ends with, “and of the household of God,”— of the household of God. Men and women and children in the same house—what is that? A family, the family of God. And this is the understanding that we must have. And this is the understanding that Paul wanted the Ephesians to embrace, because there was a problem in the church.

What was the problem in the church? We're familiar with that, isn't it? In the course of your Bible studies, in the years in church, you would have learned what was the problem in the Ephesian church. And the problem was simply this. There was a sense of segregation brought about by certain individuals within the church who adhered, or they thought that Christians must practise the traditions of the Judaistic faith. So they said, “Yes, you're a Christian. Yes, you may be Greek, or you may be of another race. You may be Scythians or Roman or whatever, but you're not Jew. But now that you know Jesus Christ as your Saviour, you must embrace the traditions of the Jews.” So they have that insistence, and that created a rift within the church.

Not only is it a physical rift, meaning people will be segregated and separated, and there will be this sense of animosity? There's us and them. They're the holier ones who practise the traditions, and they're the less holy ones who are the new inductees—those who have just joined the faith. And by the way, they're Greeks, so they're unclean anyways. And this is a very pernicious thought within the church. It's no good at all when there's any form of separation within the church.

So you find that very early in the history of the church, the apostle Paul, inspired by the Holy Spirit, moved by God, brought forth these words to put a stop to any form of segregation, separation, any form of racist or ethnic bigotry within the church, to put it aside. And more importantly, and this is a more important point, to put aside that doctrinal error, the doctrinal error of salvation by faith.

Because the very people who wanted to promote this idea of the new converts, especially the Gentile converts, coming over and embracing that Judaistic culture and Judaistic tradition, think quite highly of themselves. So this is why in chapter 2 you'll find this verse often read at Reformation week, and you find that in Ephesians chapter 2:8–9: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.”

Paul wanted to put a stop to it with a clear doctrinal teaching. First of all, if you're one of those who are insisting that the Gentiles must embrace the traditions, you're wrong. Because God's Word, through the teaching of the Lord Jesus Christ, is very clear. Salvation is only by faith. By faith alone. For by grace are ye saved through faith.

Grace—the word grace means a gift. By faith. Faith means, a belief, a trust, a reliance upon the Lord Jesus Christ for salvation. There is no element of work put into it. There's no element within of any process that comes out of that man that says, “I have merited this salvation.” None at all. Lest any man should boast.”(Ephesians 2:9). So Paul put a stop to it, and then he's going to address, what should be that model. What should unity look like in the church?

If it is true that we have one doctrine, and that one single doctrine—and I'm glad for all of you who are here this morning—I would take it that you are here because you believe in the Lord Jesus Christ. I take it that you are here because Jesus is your Saviour and your Lord, and you are here to listen to the preaching of His Word and the teaching of His Word, that you may be edified thereby. And therefore, I may say for all of us, we are of the common faith. We share one faith, one doctrine. And more than that, we are indwelled by the Holy Spirit of God.

Now, within that unity, we understand and we know it. But in the early church, that is difficult to convey? And why is it difficult to convey? The Jews and the Gentiles in the early church history are very different people. You can almost tell just by looking at them? You look at some of the prints—prints meaning graphics—that come from the early centuries, early in the late BC or the early ADs, you'll find that the Greeks, culturally, they dress differently from the Jews? So that outward difference is very apparent.

And the cultural practice is even more divisive. Jews have the law given by Moses, and they practise that—that's their religion. They practise the sacrifices, they practise ablutions and cleaning, all the cleaning rituals to symbolise their purity before God. Oh, but the Gentiles—the unclean, right? And at one time, the disciples of Jesus were rebuked, or Jesus was rebuked: “Why do your disciples eat with unwashed hands like the unclean Gentiles?” So when the church at Ephesus took root, and there were Christians—of course, there were Jews who were converted—there are also Greeks who were converted. This division became apparent.

Now, is it relevant to us today? You may say, “Oh yes, Ephesians epistle was written about 2,000 years ago. Through the centuries, has anything changed?” Maybe not. Because when I look across the congregation, we don't look very different. We may be slightly different one from another. We don't dress very differently. We dress in a way that seems, you know, common and quite commonly seen. But then there are also ways and means that are in our nature that bring about rift and division.

I. We Have Common Access To The Father

So let's begin with the Bible text at verse 18. And this is what Paul has to say to the Ephesians. He says, “For through him we both have access by one Spirit unto the Father.” Who's “both”? There you see Paul had made that observation. It's not one church—it is one church with two different groups of people? That's why he used the word “both.” Now that word “both” was also repeated in an earlier verse. When he mentioned, for instance—now if you were to get a portion where he says, look at verse 14: “For he is our peace, who hath made both one.” Jews and Gentiles—because of Jesus, they are made one.

But some members of a congregation did not think so. They thought, well, we're all saved, yes, but you have to be like us. And this is why verse 14 says, “For he is our peace, who hath made both one.” Jesus, by dying on the cross, by saving Jews and Gentiles into the kingdom of God, having received the forgiveness of sins and the indwelling of the Spirit—now we are all common, we are all believers in the Lord. Of course, no self-respecting, Jew in the early century will refer to themselves but as anything other than Jew, because they are very staunch about their cultural roots. We are of that tradition.

So in verse 18, when Paul makes this statement, it is a kind of statement that has a previous reference: “For through him we both have access by one Spirit unto the Father,” to clarify in the minds of the Jews—not every Jew, but that particular group of Jews who insists or adheres to the thinking that the Gentiles have to embrace Jewish tradition—to that group, he says we are both made one in Jesus Christ.

And more importantly—and this is where we want to narrow in on the understanding of this word—verse 18 says, “we both have access by one Spirit unto the Father.” Now the word “access” here, of course translated in King James—which is a good translation, very good translation—it simply means admission—we may enter into the presence of God.

So in the very strict Judaistic mind of the first century, you can't enter into the presence of God if you're unclean. So if you're a Gentile, you're in trouble already by birth. You don't need much help to be unclean—you’re already born unclean? Incidentally, we're all Gentiles. Is there any Jews? Are there any Jews by descent in our midst? I don't think so. If there is, please understand the cultural norms of the first century. So that person who was born a Gentile is already unclean to begin with.

But now he makes this very clear statement. And he says, “We both have access by one Spirit.” Because the whole process of taking a sinner—filthy, stained by sin, soaked in all the filthiness of sin and uncleanness that is abominable before God—and to take that person and make this person clean, and therefore admissible in the presence of God, is the work of the Holy Spirit. And verse 18 makes it very clear. We have access by one Spirit—the Holy Spirit of God. It is a spiritual work. It has nothing to do with how many times you wash your hands before your meal. It has nothing to do with how many animals you have brought to be sacrificed.

Although that has a symbolic and a very deep theological meaning for the faithful in the Old Testament, for the saints of the Old Testament, it is not without merit or without consideration. It is symbolic for a reason—to point towards the Messiah, the Lord Jesus. But for a mind that is fully entrenched in that thought—except that you do these things, right, washings, cleansings, ablutions, sacrifices, rituals—except if you do all these things, you will still be unclean—that's wrong. That's wrong doctrine.

So Paul has to put a stop to that. And Paul makes it very clear that access is by one Spirit. The Spirit of God—it is spiritual work. And he uses a word which, of course, we read in the New Testament often. “We have access by one Spirit unto the Father.” The Father. You see the use of the definite article “The Father.” Who is the Father? Well, we know who he is referring to, God—our Father in heaven. This is what we know and understand.

And for some of the Jews, the idea of father may have a different connotation in their minds. Remember one of the contentions that the Lord Jesus had with the Pharisees? And when he had contention with the Pharisees, what did the Pharisees tell him? “Our father is Abraham.” Remember what he said? “Our father is Abraham. But who are you of?” Throwing doubt on his parentage and his lineage, making a mockery of it.

“Our father is of Abraham,” and rightly so. Historically, we know Abraham is the father of their faith. But more than that, Gentiles—the Greeks, the Romans, the Scythians, and all the other races that are non-Semitic, and probably not of that area—they are not of the lineage of Abraham. We know that from the history of the Old Testament. So therefore, it's very natural for them to be excluded from the faith. So Paul, in writing to the Ephesians, brings forth these very important doctrinal foundations to bear upon them, to impress upon them that importance of unity in the church.

So this first point I want to bring up is this: the unity of believers—of you and you and me and you and all of us in this church who declares Jesus is our Lord and Saviour—our unity is on the basis of the Holy Spirit work to give us common access to God. We have that common access not of our works, but of the Spirit's work in us, indwelling us, cleansing us, and the Lord Jesus’ accomplished work on the cross, having our sins washed away.

Now, earlier on I made this point, this is a writing some 2,000 years ago. So why is it relevant to us? This is relevant to us because it is only natural and of the flesh. Mark my words—and I'm very specific about this—it is only natural and of the flesh to find divisions among ourselves. It's normal.

Think about your places of work. Yes, you may belong to one company. You may wear a common logo on your shirt even. I mean, if you're one of those, you're working for one of those companies that wear a certain uniform with a logo, and of course your employment contract may be common with a particular corporation or enterprise—you’re common. But even within that group of common people, whom you call colleagues, or as you all would say, mates, you would still have divisions. There are Asians, there are those of Western races, there are those of Middle Eastern. You can tell the difference. But then there are even finer divisions. And these are works of the flesh, mind you. Be very careful of that.

There are divisions not just in places of work, but even in communities and in social organisation or grouping—divisions of wealth and class. True. It happens. People are better placed in society. Why? Because they're wealthier, they are more affluent, they drive nicer cars, they live in bigger houses, their children go to better schools. And people know that, and they make that division.

And those are fleshly inclinations, just as it had crept into the church in the early history of the church. The lesson of the doctrine is important. Yes, we know that—the importance of the doctrine of salvation by faith. But the fleshly inclination of man can wipe away all of that and try to replace it with an idea that is of the flesh. And this is why I use the words “natural” and “of the flesh.” It is not spiritual.

And this is why the Jews had that thinking. And if there were hypothetically, within the church now—mind you, the church in Ephesus is a Christian church. They believe in Jesus Christ. That was how Paul began his epistle with chapter 1, verse 1: “Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus…” (Ephesians 1:1). He’s talking to Christians.

But amongst the Christians there would have been a group who were probably the majority—Jewish converts. They held to the Jewish tradition, but now, having known the salvation gospel, they’ve embraced that faith. And then there may be another—and I’m hypothetically saying, I’m not pointing to any person in particular—there may be another portion within the church comprising of Gentiles. This would be when you tick the box on your immigration forms—others. Others: Jews, non-Jews, Scythians, Romans, barbarians—whatever, men and women from other areas apart from the traditional Jewish religion.

And even within that portion of the church, those who are Jewish converts, there may be even more zealous ones who insisted, “Look, we’re Jews, and we’ve come to embrace the faith, but we will not let go of our traditions. So the only way we can progress and we can move ahead as a church, having this one faith, is for the Gentiles to embrace our traditions as well.” That’s what they’re like. “If they don’t do that, they’re not holy enough for us.”

Have you heard of that phrase being said of other Christians? “They’re not good enough to join us in our fellowship. They’re unclean,” or still is. But they have forgotten that important doctrinal truth: “For through him we both have access by one Spirit unto the Father.” (Ephesians 2:18). The common access of every one of us—and this common access must not be taken lightly. It is a huge and very significant aspect of the Christian life.

Friday night we were all here—or those who were here—for prayer meeting. The church has a prayer meeting on a Friday night, and I encourage as many of you as possible to attend the corporate prayer meeting. The corporate prayer meeting is a demonstration of the church’s faith and the individual believer’s faith—that by gathering in prayer, we have access to have our petitions heard by the Father in heaven. It’s also a statement of faith.

The common access—and that common access is made possible by the accomplished work that Jesus has accomplished on the cross for us, by the work of the Holy Spirit in our hearts. Unity within the church on this basis and on this understanding—we have common access to God. We have common access to God the Father in heaven.

And that also teaches us something about any form of division or conflicts which may happen between Christians. Matthew chapter 18 gives us a pattern of how to resolve conflict within the church. And what is the basis of Christians coming together to pray to each other, to pray for each other, and to learn to forgive each other? Same doctrine. We have common access to the Father in heaven by one Spirit. And therefore we can do that.

Therefore, if someone offends us, we can easily forgive them. Because when we stand before God, and we pray and speak of our petitions before Him, we are speaking to the same true and living God, and we have the same common access to Him by the work of the Holy Spirit. Common access—unity of the church. Very, very helpful and very, very important.

II. We Have Common Citizenship With The Holy Ones

Now, as Paul writes and he continues to write, he uses this understanding of the grouping of people and the unity in the grouping of people to bring forth this idea. Now, all that I’ve said about in verse 18—Jesus Christ having died for us, about the Spirit that works in our heart, and our common access to the Father in heaven—that is spiritual. We don’t see it, “No man hath seen God at any time…” (John 1:18). We know that the Spirit— the Holy Spirit—is invisible. So He works in our hearts. He stirs our hearts, and He leads and guides us and grants us His wisdom. So we cannot see it.

Now, the Lord Jesus Christ 2,000 years ago He walked this earth. And if you happened to be on earth 2,000 years ago, and you walked the hills of Galilee, you would see God incarnate—the Lord Jesus walking. But the Lord Jesus is ascended to heaven, interceding for us. So if you’re like the Apostle Paul writing to the Ephesians and trying to convey to them, “Look, you’re all of one Spirit. The Holy Spirit works in every heart of yours, and the Father in heaven is our heavenly Father. We all look to Him when we have that common access into His presence through the blood of Christ.” Can’t visualise it, right?

So what does Paul do? Paul brings forth two very important analogies that everyone understood in those days—and also today. And what’s that analogy? Let’s go to verse 19. “And therefore ye are no more strangers and foreigners, but fellowcitizens with the saints…” (Ephesians 2:19). Paul now employs the analogy of citizenship to help to bring forward the understanding and the idea of unity. We are, as it were, citizens of one country.

In verse 19 he mentioned, “ye are no more strangers and foreigners,” there is actually a previous reference in the same chapter. If you look at verses 11 and 12—I’d like to read verses 11 and 12, because it tells you of the kind of animosity against the Gentiles. “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye 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.” (Ephesians 2:11–12).

So you see, culturally, socially, the Gentiles were looked upon as somewhat lower in esteem—without hope, not in the commonwealth of God. But in verse 19, Paul brings forth that very important idea: you’re fellowcitizens with the saints—no more strangers, no more foreigners. Now, it’s very interesting the way Paul writes—and truly he’s a man of great gift and great intelligence. When he uses words like strangers and foreigners, very often, at a cursory reading, we think, “Oh, actually, it’s the same word, isn’t it? We use them interchangeably.” But it does have a different nuance to help us understand—to help the reader understand—what kind of disadvantaged position a Gentile would be in that church.

You see, what’s a stranger? If there’s someone in our midst you’ve never met before—or like me, for instance—some of you perhaps have not met me in previous years, and some others, yes, you’ve seen me when I came for my visit about 10 years ago. So I would be a stranger to you, isn’t it? Similarly, if someone were to walk in and come to worship in this church for the very first time, what would he be? A stranger. Stranger by immediate observation. Someone you can immediately mark out as, “He’s not one of us,” Not necessarily excluding him, but sensing and understanding that he or she does not normally come into our assembly—a stranger.

And then he uses another word—foreigner. Foreigner here, of course, comes from a Greek compound word which means what? Not of the same house. He’s not of the same house. Someone, for instance, if you have a family reunion or a family gathering—yes, you may have your immediate family members, and by your generosity and hospitality, perhaps you may invite some of your neighbours to come and join you as well, isn’t it? But you know that they are different, because your family members would know, “Oh, this particular father and child—they’re not one of our collection of relatives. They are neighbours,” or they may be colleagues that you have invited to join your gathering. So Paul brings that forth very clearly to the church.

Now, this is no good for any church. It’s definitely no good for the church at Ephesus. Because when a Jew looks at a Gentile—“Look, he’s different. He even dresses different from us,” strange—stranger. “Oh, this group of people, they’re Hellenised. They speak Greek. They can’t speak the language of our fathers”—foreigners. It’s not a good thing.

And I’m very glad—I was very happy to see, in the time that I spent with members, that bonding and that warmth, even to a stranger like me—someone whom many of you do not know in any terms of familiarity. You might have seen me or heard of me, but yet there is that warmth, and yet there is that understanding and love that we are all saved by grace in the Lord Jesus Christ. We are common in that sense.

So Paul begins by taking the doctrine and pointing the believers—that we all have common access to the Father in heaven. And then he brings an analogy—and this is the analogy of citizenship. Look at verse 19: “fellowcitizens with the saints.” So no longer strangers or foreigners, but now citizens.

I was just speaking to some of you, and I realised—some of you are in the process of getting citizenship. Some of you are permanent residents, and of course there’s a large body of you who are already citizens. And there is a reason why people want to be citizens of a particular country. Other than being able to wave that flag at a football game—it’s more than that, right? There are certain privileges accorded to citizenship. And citizenship is a bond in itself—a very clear understanding.

If you read through the history of the Bible, you will know and understand that the idea of statehood and nationhood goes through a process of evolution throughout the history of the Bible. In the very early history of the Bible—families, clans, tribes became nations. And where do you read that? You’ll find that in Genesis chapter 10. Because in Genesis chapter 10, we read in the very last verse of that chapter: “These are the families of the sons of Noah, after their generations, in their nations…” (Genesis 10:32).

So that was the early beginning, the early understanding of nationhood. Nations came about from families which became clans, which became tribes and as they enlarged, they became a grouping of people called nations. But by the time of the first century, the idea of nationhood and citizenship is quite different. In fact, I would even say that at that point in time it can be considered as modern in definition.

And I give you an example. Remember Paul—when he was pressed upon, what did he say? “I am a Roman.” (Acts 22:25–28). But what was Paul’s ethnicity? He’s a Jew, of the stock of Benjamin—a Jew, yet a citizen of the Roman Empire. That’s the modern concept. And that’s why a nation would have citizens of all ethnicities. You go to a country—you find, probably a majority, and then there will be Asians, there will be Westerners, there will be Middle Easterners, there will be Africans.

What are we? Well, they can pull out the passport: “I’m a citizen too—and so are you, and so are you.” There is that commonality—fellowcitizens with the saints. You have your citizenship with a nation of holy people. You must understand that.

So this is the second point I want to bring up. Number one, we have common access to God. Number two, the Apostle Paul brings forth—the unity of the church must be understood as that close bond, as close as a common citizenship with the holy ones. The saints—all of us are holy ones, made holy not by our own merit, but through the blood of Christ. A wonderful thought.

Citizenship—the idea of citizenship, the idea of being together. You know, the Greek word that’s translated as fellowcitizens—you see, it’s one word. Most of you, in your English King James Bible, will have this “fellowcitizens” as one word. And the Greek root word tells us—it refers to a group of people who share or have a common political view, or words to that effect. A group of people with a common constitution.

Do we have a common constitution? Yes. The doctrine of salvation—the gospel of salvation in Jesus Christ—the Bible, our guide and practice in life and in our faith. And we have a common understanding of God and Saviour. Who is He? Our Lord Jesus Christ. And we have common access to the Father in heaven—the true and living God. Citizenship with the holy ones.

And by saying that, what is Paul trying to tell the men, or those who are trying to bring about this rift and segregation in the church? You’ve forgotten your doctrines. You’ve forgotten that doctrines bring about loving behaviour. You’ve forgotten that doctrine fosters bonding and strength within the church. Remember—you are fellowcitizens with the holy ones.

III. We Are Children Of God

The Jews—or at least the first-century Jews—have always held that they are the chosen nation of God. We know that by the reading of the Old Testament. So all these Gentiles, “You come to our church—we’re not too sure about where they stand, really.” But Paul makes it very clear. Make no mistake about it: you’re fellowcitizens with the holy ones. You’re all together—one and the same—sinners saved by grace.

And then he caps his argument with an even stronger concept of unity and bonding—family. And this is the last part of verse 19: “and of the household of God.” (Ephesians 2:19). We are the family of God. And we know the book of Galatians quite clearly tells us—who are we and what are we? We are children of God, all of us. It doesn’t matter what ethnicity you are.

So you see how beautiful the Word of God is conveyed to us—how, from the concept of unity that cannot be seen with human eyes, with eyes of flesh—the Holy Spirit that works in us, which cannot be seen; our Father in heaven, to whom we have common access, which we cannot see—Paul uses two very important analogies: That of citizenship—specifically fellowcitizens with the holy ones. It’s not an organisational grouping for social or community purpose—it is holiness before God. And then he caps it with this understanding of the household of God.

And this is the final “C” that I want to bring out—children of God together. If you have a big family gathering, you’ll find children coming together. But all the children—you can safely say—they are of that one family or one clan—that’s another “C,” by the way. And that is a very close bond. In fact, that is the closest basic unit of society and nation.

And Paul uses these analogies in a very judicious way to bring forth the idea of, first, citizenship—yes, we understand citizenship—but then an even closer analogy: we are all of the same family, and we are that close. And for that purpose, we love one another. And for that purpose, we share with one another. And for that purpose, we minister to one another with fervent charity.

Sounds familiar? I covered that during the camp, isn’t it? Believers interact with one another with fervent charity—a strong bonding and love that should not or cannot be seen anywhere else, because that love is of God. And through Jesus Christ our Lord, we have common access to the Father, we have citizenship with the holy ones, and we are children of God. And therefore, we learn to love one another, and we learn to strengthen our bond of unity.

Let us pray. Father in heaven, we praise and thank you for your goodness towards us. May thy Word continue to strengthen and enrich thy people in their spiritual lives, that they may all, that we may all serve thee faithfully. We pray and ask all this in Jesus’ name. Amen.

THE BOOK OF EPHESIANS

All Spiritual Blessings

All Spiritual Blessings

Ephesians 1:1-7

The Exceeding Greatness of His Power

The Exceeding Greatness of His Power

Ephesians 1:20-23

God’s Workmanship

God’s Workmanship

Ephesians 2:1-10

Message 1: Hindrances to a Personal Relationship with God (Part 1)

Message 1: Hindrances to a Personal Relationship with God (Part 1)

Ephesians 2:1-10

Message 1: The Nature of Faith

Message 1: The Nature of Faith

Ephesians 2:8, Hebrews 11:1

Message 2: Hindrances to a Personal Relationship with God (Part 2)

Message 2: Hindrances to a Personal Relationship with God (Part 2)

Ephesians 2:11-18

Reconciliation with God

Reconciliation with God

Ephesians 2:11-18

One Body, One Spirit, One Building

One Body, One Spirit, One Building

Ephesians 2:11-22

Unity Of The Church — Members Of The Household Of God

Unity Of The Church — Members Of The Household Of God

Ephesians 2:18-19

The Amazing Prospect And Awesome Responsibility Of Being A Christian

The Amazing Prospect And Awesome Responsibility Of Being A Christian

Ephesians 2:19-22

God Is Able

God Is Able

Ephesians 3:20-21

Walking Worthy — In Unity

Walking Worthy — In Unity

Ephesians 4:1-6

Walk Not as the Gentiles

Walk Not as the Gentiles

Ephesians 4:17-24

A Walk to Remember

A Walk to Remember

Ephesians 4:17-32

Be Ye Followers Of God

Be Ye Followers Of God

Ephesians 5:1-2

Be Careful How You Live

Be Careful How You Live

Ephesians 5:15-17

God’s Instructions For The Family: The Christian Wife

God’s Instructions For The Family: The Christian Wife

Colossians 3:17-18; Ephesians 5:22-24

Message 6: What is a healthy and strong marriage? One that obeys God’s model!

Message 6: What is a healthy and strong marriage? One that obeys God’s model!

Genesis 2:24, Ephesians 5:22-33

God’s Instructions For The Family: The Christian Husband

God’s Instructions For The Family: The Christian Husband

Colossians 3:19; Ephesians 5:25-33

Honour and Obey Thy Parents

Honour and Obey Thy Parents

Deuteronomy 5:16; Ephesians 6:1-3

Message 7: What are children for? Heritage of godly seed for Christ!

Message 7: What are children for? Heritage of godly seed for Christ!

Psalm 127:3, Malachi 2:15, Ephesians 6:4

Be Prayerful

Be Prayerful

Ephesians 6:18