The Paradox of Suffering and Sovereignty in King Jesus (All of Life for God)

So today, again, the paradox, or my title, The Paradox of Suffering and Sovereignty in King Jesus, I will focus largely on the concluding prayer of Paul in Ephesians chapter 1. That will be the basis of my message, and I encourage you to follow along in your Bible as we read this remarkable chapter of God's word. So, Ephesians chapter 1. So as you're turning there, let me just say that I'm honored, I'm delighted to deliver this message. I hope again that you're spiritually fed here throughout the conference as we feast, literally feasting together on God's word. This is a privilege that not many have. This is a privilege that not everyone has, and so we should not take our time here for granted as we learn more about God's sovereignty, about his character, of his care over his people even in the face of suffering.

I do pray, and I hope we all pray earnestly, that we would ever more delight in God more and more. The Westminster Divines often talked about enjoying God, delighting in God. So, that's our prayer together. Well, let's read together Ephesians chapter 1. This is God's holy word, which will never pass away, so pay close attention to it. Ephesians chapter 1. "Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus and to the faithful in Christ Jesus, grace be to you and peace from God our Father and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ, according as he has chosen us in him before the foundation of the world that we should be holy and without blame before him in love, having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of His will.

To the praise of the glory of His grace, wherein he hath made us accepted in the beloved in whom we have redemption through his blood, the forgiveness of sins according to the riches of His grace, wherein he has abounded toward us in all wisdom and prudence, having made known unto us the mystery of his will according to his good pleasure, which he has purposed in himself. That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth even in Him. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who works all things after the counsel of his own will, that we should be to the praise of his glory who first trusted in Christ, in whom you also trusted. After that you heard the word of truth, the gospel of your salvation. In whom also after that you believed you were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory.

Wherefore I also, after I heard of your faith in the Lord Jesus and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers, that the God of our Lord Jesus Christ, the father of glory may give unto you the spirit of wisdom and revelation in the knowledge of Him. The eyes of your understanding be enlightened, that you may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power, which he wrought in Christ when he raised him from the dead and he set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named not only in this world but also in that which is to come. And has put all things under his feet and gave him to be the head over all things to the church, which is his body, the fullness of him that fills all in all."

Now, let's pray together. Father, Son, and Holy Spirit, it gives us delight to read your word, to read this word of revelation that you have given to us, your people. Father, we are amazed at your goodness, at your care to us, your people. Not only are you a majestic God, one who excels in every way, one who is majestic above and beyond compare, but you are the Lord, the one who cares for us, your people, in and through your son, Jesus Christ. We thank you Lord that not only are you transcendent and incomparable, but that you are imminent and close to us in and through Jesus Christ, but also through your revealed word. Thank you Lord for this glorious chapter that Paul has recorded here for your inspired word. We pray, Lord, that we would feast upon the word of God, that it would bring us great joy and delight in knowing you, the God who has worked an amazing salvation for us.

Thank you Lord for this word, and we pray, we echo this prayer of Paul that you would indeed open our eyes, our spiritual eyes, that we might understand the glorious things that you have done. Father we pray this, asking for your Holy Spirit as well to be upon our discussion now, and that you would be glorified. And we pray this in your son's name, Father. In Jesus Christ we pray. Amen.

Well, as someone who teaches historical theology at Puritan Reformed Seminary, especially focusing on reformed orthodoxy, this is the period following the Reformation, I often stress to my students the need for definitions, the need for precise definitions. Definitions, good definitions have immense practical value. Now, there is one word in this title given to this address that I think deserves a proper definition from the start. Again, the title that I've given here is The Paradox of Suffering and Sovereignty in King Jesus. Now, you might already guess what word I'm trying to define from the beginning. It's that word paradox. What is meant by the word paradox? Well, I could simply and somewhat blandly give you a classic dictionary definition and move on, but another way to define something, to give a good definition, is through stories. So I ask you, would you rather me give you a story in the definition, or the simple bland definition?

I'm not going to have a show of hands here, I'm going to go with a story. Before Queen Elizabeth II died, she loved to tell this story, a story of her meeting with two particular American tourists. Now, I like this story because I grew up in Canada, I identify as a Canadian when it's appropriate for me, so I can pick on American tourists when it's appropriate. Queen Elizabeth was out walking with her bodyguard, Richard Griffin, when she happened to meet two American hikers. These hikers did not recognize the queen, and so they asked Elizabeth where she lived. She replied, "London," and that she also had a holiday home on the other side of the hill. Still not recognizing who she was, one of the excitedly asked her if she had ever met the queen. Well, Elizabeth replied that she had not met the queen, but that her companion, who was her bodyguard, met her quite often.

Passing quickly over Elizabeth, these two American tourists turned their attention to Richard Griffin, and asking him what the queen was like, what is the queen like, and if they could take a picture with him. Well, Richard obliged, and with a twinkle in his eye he noted that the queen, yes, she could be quite cantankerous at times, and yet she had a lovely sense of humor. The queen took a picture of the tourist with Richard, the bodyguard, and then she too posed with the tourists. Concluding her story, Elizabeth would often say, "I would love to be a fly on the wall when they show those pictures to their friends in America." Well, the story is of course humorous as the paradox in the story is so patently clear. In the very presence of royalty, the two American tourists were vainly searching for it.

In their desire to see royalty, they missed it right in front of them. What a paradox. And by the way, if you still want the dictionary definition, it's this, I'm going to give it to you as a bonus. A paradox is one such as a person, situation or action having seemingly contradictory qualities or phases. Now, if you reflect on this definition you will notice that paradoxes are all around us. Paradoxes may be minor, paradoxes may be more major. Paradoxes may be as seemingly minor as the clashing of me wearing brown shoes with a blue suit. You just have to ask Dr. Barrett about that one, that's a longstanding joke that we have. He does not believe that brown shoes goes with a blue suit. Paradoxes may be small, they may be more major, more significant. In fact, you might say that the entire Christian life is paradoxical in nature. I think of Luther's description of the Christian, how did he define the Christian? As [Latin 00:11:37] at the same time justified and a sinner simultaneously. Or you might think of Paul's confession in Romans 7.

Romans 7 echoes this confession by Paul echoed by all Christians at some point in their life, of often not doing what we want and conversely at times doing the very thing that we hate. But taking our analysis one step further, it is arguable that the greatest paradox of all is evident in the person and work of Jesus Christ. We could go to numerous places in the scriptures to see this at work, this great paradox. One of the greatest great chapters that echoes this is Philippians 2, where Paul in very vivid fashion puts side by side this great humiliation of Christ and this great exaltation of Jesus Christ. Or consider second Corinthians 8 verse 9, this glorious passage which says this, "For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich."

Well, many, many more examples in scripture can be drawn on for this great paradox seen in Jesus, both in his person and his work. But for the remaining time here we will focus especially on verses 15 to 23 of the chapter that we read, Ephesians 1. In considering this prayer of Paul for the Ephesian church, we will see that it is Jesus Christ's paradox of suffering and sovereignty that gives definition and power to the Christian's paradoxical life. Now that was a mouthful, so I'm going to give it to you again. In this prayer of Paul, we will see that it is Jesus Christ's paradox of suffering and sovereignty that gives definition and power to the Christian's paradoxical life. We might state that another way. In order for you as a Christian to understand your own life, your own life that involves undoubtedly suffering, you must first consider your life as bound to and united with, and identified with the person and work of Jesus Christ, the suffering servant king. Only then will you know and experience God's sovereign power working through you. And we can consider this truth under two main overarching points.

Number one, first the paradoxical display of God's power through his royal son Jesus Christ. And second, we will look at the paradoxical display of God's power through his people. So, first display of God's power through his royal son, and second display of God's power through his people. First then, this paradoxical display of God's power through King Jesus. Now in the original Greek, Ephesians 1:15 to 23, this prayer that we are looking at is actually one long sentence. It's made up of 169 words. No, I did not count them. I actually relied on somebody else for that. So, 169 words in this first sentence. And this long sentence actually follows on the heels of another very long sentence, verses 3 to 14, this very long sentence of 202 words in the Greek.

Now, some might quibble that these are run on sentences. My wife is an English teacher, any English teachers in the midst, some may quibble that these are run on sentences but you might say that these two very long sentences in Ephesians 1 are complementary. That is they work together. In the first long sentence, verse 3 to 14, Paul breaks out in this extended praise or doxological blessing of God for all of the many benefits of being united to Jesus Christ.

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Open your Bibles again if you don't have it, and run through. Run through with me, scan your eyes again over these verses 3 to 14. "God is to be blessed," verse 3, "For blessing us with many spiritual blessings in Christ, for choosing us in him," verse 4, "For adopting us as children," verse 5, "For accepting us," verse 6, "For redeeming us and forgiving our sins," verse 7, and verse 9, "For making his will known to us." In short, God lavishes, he pours out all of these spiritual blessings upon his children. And this culminates in the greatest inheritance of all. This is verse 11, what is the greatest inheritance of all? That's Jesus Christ.

And as if this is not extravagant enough, God seals all of these blessings to us. How? By His Holy Spirit, verse 13, all with a resounding end or purpose. Why? Verse 14, "That we might live to the praise of God's glory." It's as though in this first breathless sentence, Paul doesn't want to stop. He just continues. Almost gushing from him is this effusive praise for all that God has done for us, and in and through Jesus Christ. Well, after this long litany of extolling God for these generous and multitude of spiritual blessings in Christ, Paul follows this up with another long sentence, sentence number two, that we are considering. Notice how in verse 15, as Paul begins, he links everything that he just described, all of these spiritual blessings, he links that in verse 15. Look how he begins in verse 15, he says, "For this reason." That's how he begins his prayer.

Why does Paul give thanks for the church in Ephesus? Why does he pray for them? What causes him to pray? What gives him this unshakable confidence and boldness in his prayer? Well, it's precisely all of these spiritual blessings that he enumerated, all the spiritual blessings found in Christ. Now, note carefully the logical order, logical flow to Paul's reasoning here. First, sentence number one, as we just quickly surveyed, it details what? It details the objective reality of the many spiritual blessings possessed by all those who are in Christ. So, the objective reality. In sentence number two, Paul first gives thanks for this reality and then he prays that the objective reality would be more and more subjectively or experientially known in the minds and hearts of the Ephesian Christians, even if their present physical circumstances try to tell them otherwise.

So, you have this movement from the objective reality bound up in Christ, to this subjective realization of this despite circumstances. Well, how does Paul do this? How does he begin to do this? Not surprisingly, in sentence number two, by again focusing on Jesus Christ. You see, Jesus is not only the core or foundation for Paul's first sentence, but Jesus is central to his second sentence as well. In other words, Jesus is both the focus of the Christians objective reality as well as the focus of the Christians subjective experience. And key to seeing Jesus as the focus of the Christians subjective experience and reality is realizing the paradoxical nature of Jesus's person and work. Paul's prayer is that the Holy Spirit would open the spiritual eyes of the Ephesians, and as a consequence our eyes, to consider more fully who is Jesus Christ.

Verse 17 is clear that Paul's prayer is that we might receive by the spirit the knowledge of him. Well, who is that him here? Who is that him that Paul focuses on? Paul does not have in mind simply the second person of the Trinity, or the logos, but more precisely he has in mind the God man, Jesus Christ, the one who is fully God and fully man. And this, I give you, is our first awe-inspiring paradox. Jesus Christ is simultaneously the one who has, by divine right, all power and authority given that he is God. And he is at the same time the one who receives authority and power from the Father. You might say that authority and power are both original to Jesus Christ, and simultaneously given to and received by Jesus Christ. And herein lies the paradox. How is it that these two truths are held simultaneously?

How is it true that he has original power and also received power? Well during the 17th century, an anti-Trinitarian group known as the Socinians latched onto this dilemma, and they argued that this is indeed a true contradiction. They drew on various scripture passages like ours, Ephesians 1, that speak of Jesus receiving authority and power from the Father. They looked as well at passages such as Matthew 28:18, think of that verse, "All authority and power is," what? "Is given unto me." Or these Socinians looked at passages that describe Jesus handing back authority to the Father.

Think of 1 Corinthians 15:24. And the Socinians said, "Aha, here is evidence that Jesus is not divine. That he must rely on authority and power from another. And at the end of the age he actually must give back that authority and power to the one for whom it is original." According to the Socinians, power or authority is not of Jesus himself and therefore Jesus is not divine. In fancy terms, if you want to fancy theological terms, they argued that Jesus is not [Latin 00:25:39], he is not of himself. Well, as articulated in their Racovian catechism, the Socinians held that Jesus is a unique son of God, but because he must rely on power and authority from another, namely the Father, they said the Son is not divine as is the Father. Now, why am I noting this here? Why am I going into this 17th century heresy?

Well, Paul's prayer echoes this same dilemma that the Socinians wrestled with. Look at, notice the language of verse 20 and following. Who is the subject? Who is the object here? It's the Father who raised up Christ. It's the Father who seats and establishes Jesus at his right hand. It is the Father who exalts Jesus above all power, authority and name, and it is the Father who puts in subjection all things under Jesus's feet. Now, you might ask, "Well, is this or was this not a already true of Jesus because he is God? Does Jesus not already have all power and authority above every name, and is not everything already under his feet? Why must he rely on the Father for this?" Well, an answer to these questions and in contrast to the heretical position of the Socinians, the Reformed Orthodox actually distinguished between what they called a two-fold kingship and authority of Jesus Christ.

They spoke of both an essential kingship that Jesus Christ has, owing to his divinity, that in which he's equal in power and authority with the Father and the Holy Spirit, an essential kingship, but they also identified a mediatorial kingship that Jesus Christ exercises as God man. In this sense then, Jesus exercises his sovereign rule in two ways. First, he is sovereign over all things, essentially as God, as second person of the Trinity. Authority and universal power is essential to him. If he did not have it, he would cease to be God. It's of his essence. In precisely the same way as it is essential to the Father and the Holy Spirit, Jesus has that power. But second, Jesus is sovereign over all things in his mediatorial capacity as Redeemer, and this he holds as God man. It's only in this official capacity as mediator that Jesus submits himself to the Father, and is said then to receive power, to receive authority from the Father.

And so based on this distinction, John Owen, in a work written against the Socinians, helpfully remarked this. He said, "Inequality and respect of office is well consistent with equality in respect of nature." In other words, Jesus could submit himself in his official capacity, but according to his nature he is one of the same essence. So, Jesus receives power and authority as mediator, this truth is not contradictory to the fact that all power and authority is inherent to him with respect to his divinity. Jesus can therefore rightly claim that, number one, he is the great and sovereign I AM over all things, and simultaneously without contradiction he could declare, "I came to do my Father's will." This is the great paradox that the Socinians missed in the 17th century. But there's another paradox concerning Jesus Christ that we can consider from Ephesians 1, and especially verses 19 to 21.

Now, Paul's point here is to highlight the incredible demonstration of God's power. This is the focus of verses 19 to 21, the power of God. In fact, the language of verse 19 is quite striking. Paul heaps up four different synonyms emphasizing God's power, and he couples this with two different adjectives describing this power. As if straining at the limitations of the Greek language, God's power, in Greek [Greek 00:31:10], from which we get the word dynamite, is described by Paul here as, "Exceedingly great." His working, or perhaps better translated, powerful energy is of might and great force. It says though, Paul's prayer here is this. It says though, he says, "I would have your eyes open to this incredible, this incomparable power of God." This is a might that far surpasses your most exaggerated imaginations of power, and yet here comes the second paradox. God displays this astonishing power in a manner that seems to contradict our very definition of power.

God's power, this incredible blinding power, is manifested most clearly in Jesus Christ. And particularly in a suffering king who first dies and only then is resurrected to life. The very fact that Jesus is raised to this new resurrection life assumes that he first died. The fact that Jesus is exalted to the right hand of the Father assumes that he was first humiliated and brought low. Suffering to sovereignty, thus defines the very core of Jesus's work, and this, Paul says, is the great display of God's power that he worked in his son. Friends, this is the great paradox of the gospel. This is, you might say, the essence of the gospel, this great paradox. Well with this paradigm, this paradox in your mind of suffering to sovereignty, run through in your mind's eye the many scriptural examples when this was to be the case. Time and time again, God chose to demonstrate his power through this pattern of weakness to greatness, or this movement of suffering to sovereignty.

Think of Moses. Moses was a man who was afraid, he was weak, he was afraid to speak in public. I'm sure many of us can relate to that. He was afraid, he was weak. He had to have Aaron by his side, and yet he was used by God to deliver, as the greatest mediator in the Old Testament used by God, to deliver his people from Egypt. Think of Gideon, God used weak Gideon. You remember Gideon, this man who hid himself in a winepress. God used him to deliver Israel from the Midianites, and in fact used this very weak army of only 300 men. You remember the story of God shaping that army, cutting that army down to only this motley crew of 300 men, this weak army to deliver his people. Think of David, the youngest brother, a keeper of the sheep. Someone, you remember, overlooked by Samuel, the prophet of God. Overlooked by Samuel, and yet David was chosen by God to be, by most standards, the greatest Old Testament king of Israel.

Well, many more examples could be added here. We considered Joseph as well as an example, with Ian's address. Many more examples could be added here. As Paul writes in 1 Corinthians 1, time and again God saw fit to choose the foolish things of this world to confound the wise. God chooses the weak things to confound the mighty. And you should note that all of these Old Testament examples of this are pictures of types of Jesus Christ. These examples of suffering to sovereignty are picture object lessons for us to consider the greatest paradox of all, the greatest example of this, Jesus Christ. Now, the significant difference however, is that all of these previous types, all of these Old Testament examples, they failed. They often deviated from this prescribed pattern. Scripture notes that these pictures or these types, these paradoxical types, they failed in that at times they strove for or pursued their own glory.

They sought their own power, they sought their own might apart from this pathway of suffering. Moses, it appears, wanted to display his own power by, what did he do? By striking the rock. He wanted to reveal his own power, his own might, and he was not for that allowed into the promised land, Numbers 21 through 13. Judges 8 records this tragic end to Gideon's life. It's not often told in this story, but what did Gideon do? He heaped up to himself more gold and many concubines, seemingly reveling in his own role in delivering God's people. Think of David too, this man after God's own heart, what did he do? He incurred the wrath of God. By what? By numbering the people, apparently trusting in his own strength, his own abilities, 1 Chronicles 21. Jesus, on the other hand, this great example, never failed in this pathway of suffering to sovereignty.

He is, you might say the preeminent, the final anti-type of all of the failed examples that preceded him. It's for this reason then that Paul focuses so much on God's display of great power as it centers on the person and work of Jesus Christ, this sinless God man who suffered and died but rose again as the great resurrected king. So, we've seen this centered on Jesus Christ, this great paradoxical nature in these two aspects. We've seen Paul in this prayer highlight this display of God's power in his suffering and sovereign son, but secondly that this paradoxical display is at work in God's people. Yes, the once humbled but now exalted Jesus takes center stage in Paul's prayer, and yet Paul repeatedly stresses that this divine power that was worked in Jesus is also at work in those who believe in him. Notice again from Ephesians 1 verse 19.

It says this, "And what is the exceeding greatness of his power to us-ward who believe." Notice also the clause beginning in verse 22. It says, "To the church," which is his body, the fullness of him that fills all in all. The same sovereign power, this same incredible power that raised Jesus from the dead, this same power that exalted our Lord to the Father's right hand, this same mediatorial authority that Jesus Christ exercises as the God man is at work in those who believe. What are we to make of these statements? Do you believe this concerning yourself? Do you understand that this incredible power of God is at work in you? When you reflect on your own life, your own circumstances, is this what first comes to mind? That the same power that raised Jesus from deadness to life, this resurrection power is at work in you, is that what first comes to mind when you consider your own life?

Consider Paul himself when he wrote these words. Ephesians is considered to be one of Paul's so-called prison epistles, as this book along with Philippians, Colossians, Philemon were likely written during his two-year imprisonment while in Rome. We heard something of that from Dr. Bagas. But seems that Paul deliberately does not focus on his own suffering or his immediate condition, rather reflecting a theme that's echoed throughout this letter, Paul focuses his readers' attention, our attention, on the power of the triune God at work in us.

One commentator has noted this. He says, "Ephesians will point time and time again beyond the surface affairs and the obvious perceptions we might take in. A key purpose of the letter, explicitly so," chapter 1:17 to 19 and 3:16 to 19, "Is to reshape the spiritual sense or sensitivity of the reader. Paul intends," he continues, "To stretch the dimensional constraints of our sight, lest our myopia incline us to miss the most interesting activity." I love that statement there. Paul intends to stretch the dimensional constraints of our sight, lest our myopia incline us to miss the most interesting activity. This is what Paul means when he prays that our spiritual eyes would be opened and enlightened. Now, what is not meant here is that the Christian suffering is negligible or insignificant. Paul is not here advocating this simple cheer up attitude, or this aura of bravado as if suffering is not even worthy to be considered. Surely not.

Paul's prayer is indeed quite the opposite. "We are," he says, "To consider our suffering, the pain, the hurt that we experience in this age in light of the awe-inspiring, blinding power of God." What then is the suffering that you are enduring currently? What is the suffering that you are experiencing? Is it the sting of death? Is it the sorrow of losing someone that you have loved dearly? This week alone, I know of two families who have lost loved ones, two families within our communities who are grieving due to this cold sting of death. If death has taken someone that you love, what are you to do? You bring this pain, this sorrow to your God, who is full of might and power. And who is, according to Paul, at work in you with the same power that raised Jesus from the dead. Is your suffering from a broken relationship, a disease that plagues you or someone you love? A persistent sin that continues to tempt, to distract you?

Or is it a spiritual enemy that seems to haunt you at every turn? Depression that haunts you? Open your eyes to see the might of the Father, the power of the Holy Spirit, and the dominion of Jesus Christ. As Paul says here, he says, "All things are put under subjection of Jesus's feet." That means, friends, all suffering, all loss, indeed every single evil force, including the devil himself, must bow before king Jesus. Verse 21 stresses this, that there is no power, no evil force, no fallen angel, no temptation, no power, no might, no dominion, no name at all that can stand before this great king.

Everything, comprehensively everything, everything you might say in the British sense, full stop, everything period must bow low to our great king. This then, is the Christian's hope. Verse 18 declares, "With your eyes open to this power of God over all things, over all causes of suffering, over all effects of suffering, that you have every reason for abundant hope." And this, friends, constitutes in turn the Christian's paradox. In the face of suffering, in the face of sin, in the face of death there is incredible hope. Why? Because as verse 18 continues, you are what? You are the inheritance of God. Now, notice here in this verse that this is not talking about the Christian's inheritance. That's as, for example, verses 11, verse 14 speaks of the Christians inheritance. But what does verse 18 speak of? It speaks of God's inheritance.

Reflecting on this particular construction, the great 19th century Scottish minister, Robert Kinloch, remarked this. He says, "It is a great thought that God should not merely give us an inheritance, or even give us himself as our inheritance, but that he should take us to be his inheritance. Well may it be associated with richness of glory." This is covenantal language that is echoed throughout the scriptures. "I am your God and you are my people." Those who believe in God are his inheritance, his prized possession, those for whom he died and paid the price. The circumstances of your life may be screaming the very opposite. You might be experiencing sickness, anxiety, loneliness, grief. This might be swirling around you. Every external indication in your life might seem to lead you to the conclusion that you are abandoned or cast off. We heard it was referenced, Psalm 77 with David in this Psalm, you might look at your life and you might say, "Will God cast me off forever? Will he be favorable no more? Is his mercy clean gone forever?"

This might be your thoughts, but Ephesians one declares the exact opposite. If you are truly God's possession, his inheritance for which Jesus has died, and if he is working in and through you with this same sovereign power that raised Jesus, your only conclusion can then be that your Father in heaven is the one who has all power, that he is sovereignly in control of all things, and that he is ordaining your suffering for your good. This then is the Christian's paradox. You may be beaten down with suffering and yet have hope. You may be afflicted or tormented on all sides but not undone. 2 Corinthians 4:6 to 10 outlines precisely this paradox.

Paul writes here beautifully, "For God, who commanded the light to shine out of darkness, has shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels that the excellency of the power may be of God and not of us. We are troubled on every side, yet not distressed. We are perplexed, but not in despair. Persecuted, but not forsaken. Cast down, but not destroyed. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body."

What wonderful words of comfort and hope, this paradox experienced by Jesus, the one who was dead and is now alive must therefore define who you are as a Christian. Seen in this light then, your present sufferings, which are but for a moment, follow in step behind your Savior. So then, let me stress at least two points that I think you should take away from this consideration of Ephesians 1. First, Jesus's paradox of suffering to sovereignty must take preeminence in our lives. It must take preeminence over our own suffering, a paradox of suffering to sovereignty. It has preeminence both in order and both in focus. This is critically important. Indeed, without Jesus's humiliation and exaltation, in fact, there is then no paradox for the Christian. Rather, without Jesus's paradox, it would simply be our complete abandonment and rejection by God.

It is precisely because Jesus suffered and is exalted now as sovereign overall that you, having placed your faith in him, might have this expectant hope of glory, even if it means there is present suffering for a brief time in this age. 1 Peter 5:10 to 11 assures us of this. Here Peter writes, "But the God of all grace, who has called us unto his eternal glory by Christ Jesus, after that you have suffered a while, make you perfect, establish, strengthen, and settle you. To him be glory and dominion forever and ever, amen." Second, recognize that a pathway of suffering to sovereignty has already been blazed for you. Like Jesus, our pathway to glory is through the cross, through suffering. But unlike Jesus, ours is a pathway that has already been cleared.

It's well-defined, it's well-established, this pathway is cleared for you. Your trailblazer has made the path clear. Jesus has already suffered, he has already entered into the heavenly rest. It's a sure historical reality that Jesus died. It's a historical reality that he rose again. And he is even now assuredly, firmly established as king upon his holy throne. It's indisputable, he is upon his throne. Brothers, sisters, as Jesus has secured his royal throne and everything is under his feet, this means that we can walk through the present sorrows of this life, confident of better things to come.

So in conclusion, what is this message of Ephesians 1:15 to 23? What is the sum? It is that we need the Holy Spirit to open our eyes, to behold this amazing power of our triune God. A power so amazing that it raised Jesus from suffering and death to resurrected royal sovereign life, all in order that we might experience this resurrecting power in our own lives, having been raised ourselves from deadness to newness, to new life in Christ, our present suffering when understood in this perspective is redefined as what? As a temporary paradox. Our paradox is but for a moment, it's for the moment that we experience suffering. For the moment this is a paradox, but for an eternity we will be called to rule and reign with Jesus Christ. Paul's challenge, indeed his prayer here is that we would not be as these American tourists who were blinded to the reality of royalty right before them.

Rather, behold your sovereign Lord on the throne, established on the throne who promises, in the words of Revelation 2:10, your sovereign Lord promises this, "Fear none of those things which thou shalt suffer. Behold, the devil shall cast some of you into prison, that you may be tried. And you shall have tribulation." For how long? "For 10 days. Be thou faithful unto death and I will give you a crown of life." And finally, as Paul says in 2 Timothy 2:12, "If we suffer, we shall also reign with him." But know two, that this second half of the verse is equally true. "If we deny him, he also will deny us." So friends, I challenge you with this same prayer as Paul, that your eyes would be opened to know this power of God, this power, this blinding power of Father, Son and Holy Spirit, and that it would be true in your lives that you would know this, and that your suffering for a moment might be seen in this light. Let's pray.

Our Father in heaven, we come and we bow before you. We confess that you are altogether lovely. We thank you Lord for this paradoxical suffering to sovereignty that is evident in the light, in the person and work of Jesus Christ, our great sovereign Lord. We thank you Lord, for his incredible power, for his great might, and yet how he forsook this, how he lived upon this earth, how he suffered and how he died on our behalf. But Lord, we do thank you and praise you that you and your great power raised Jesus from deadness to life, and that he is even now ascended as the royal king, the royal sovereign Lord who sits upon the throne interceding for us, your people. We thank you for his power, we thank you for his might. We ask God, that you would help this, help us to consider our own present suffering, our own present and temporary paradox in light of your suffering and to sovereignty. Thank you Lord for your son, we pray that our lives will be bound up and identified in Jesus. And so help us, we pray in his name, amen.

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