Odyssey of Grace: The New Testament in Review, from Ephesians to Revelation

By Cy Mersereau

In the Odyssey of Grace series, Cy Mersereau invites you to join him as he travels through the twenty-seven books of the New Testament. In this series, each book of the New Testament is summarized, with special consideration given to topics of common, and sometimes controversial, interest.

The journey begins with the coming of Christ in the four Gospels, then threads its way through the epistles and ends with Revelation, where time dissolves into the eternal state. Along the way, the reader will encounter adventure, history, theology, advice for practical Christian living, and become acquainted with some of the more fascinating personalities of the early church.

The author of each book has his own style, his own emphasis, and his own story that is part of the larger story of Jesus Christ and the redemption he purchased for us on Calvary two thousand years ago.

Some of the topics covered here include:
• Prophetical insights from believers of various backgrounds on the book of Revelation.
• The hotly contested miracle of Jesus turning water into wine.
• Judas, his betrayal of Christ, and how and when he died.
• A discussion of the book of Philemon to address the question of whether the Bible promotes slavery.
• A comprehensive look into why the Gospel of Mark has so many endings and which is the right one.

Join in on the conversation as Cy discusses these questions, and so many more!

• Language: English
• Publisher: Word Alive Press
• Release date: Nov 30, 2020
• ISBN: 9781486600038

Book preview

ODYSSEY OF GRACE: Part II

Copyright © 2020 by Cy Mersereau

All rights reserved. Neither this publication nor any part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage and retrieval system, without permission in writing from the author.

Scripture quotations marked (KJV) taken from the Holy Bible, King James Version, which is in the public domain. Scripture taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved. Scripture quotations marked (RSV) are taken from the Revised Standard Version of the Bible, copyright © 1946, 1952, and 1971 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Scripture quotations marked (ASV) taken from the Holy Bible, American Standard Version, which is in the public domain. Scripture quotations taken from the New American Standard Bible® (NASB), Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. www.Lockman.org. Scripture quotations marked (ESV) are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Scripture quotations marked (HCSB) are taken from the Holman Christian Standard Bible®, Copyright © 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers. Used by permission. Holman Christian Standard Bible®, Holman CSB®, and HCSB® are federally registered trademarks of Holman Bible Publishers. Scripture quoted by permission. Quotations designated (NET) are from the NET Bible® copyright ©1996, 2019 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved. The names: THE NET BIBLE®, NEW ENGLISH TRANSLATION COPYRIGHT (c) 1996 BY BIBLICAL STUDIES PRESS, L.L.C. NET Bible® IS A  REGISTERED TRADEMARK THE NET BIBLE® LOGO, SERVICE MARK COPYRIGHT (c) 1997 BY BIBLICAL STUDIES PRESS, L.L.C. ALL RIGHTS RESERVED SATELLITE IMAGERY COPYRIGHT (c) RØHR PRODUCTIONS LTD. AND CENTRE NATIONAL D’ÉTUDES SPATIALES PHOTOGRAPHS COPYRIGHT (c) RØHR PRODUCTIONS LTD. Scripture quotations taken from the Amplified® Bible (AMPC), Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation. Used by permission. www.Lockman.org. Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved. Scripture quotations marked (NKJV) taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.

ISBN: 978-1-4866-0002-1

eBook ISBN: 978-1-4866-0003-8

Word Alive Press

119 De Baets Street Winnipeg, MB R2J 3R9

www.wordalivepress.ca

Cataloguing in Publication information can be obtained from Library and Archives Canada.

This book is respectfully dedicated both to Bonnie Carter for all of the hard work she’s done with me over the years and to the people of Lighthouse Christian Fellowship in Birchtown, Nova Scotia.

Bonnie has been instrumental in helping me publish all five of my books over the last seven years; her input and diligence are evident in each and every volume. She was also instrumental in finding a suitable cover image for the Odyssey of Grace books.

On top of all of this, Bonnie continues to assist me with tasks such as the layout and typing for our church’s revised constitution and by-laws, correspondence, planning book sales, research, posters, and many other tasks too numerous to mention. It is incredible that we have been able to accomplish so much together while living a three hour road trip apart!

Thank you, Bonnie for your sincere dedication and sheer determination to bring all five books to completion. The massive amount of work invested in the Odyssey of Grace books alone is a tribute to your efforts—especially Part Two, with its hundreds of footnotes. I’m sure that our readers join me in thanking you for a job well done! God bless you richly is my prayer.

Bonnie Carter and her daughter Olivia

To the people of Lighthouse Christian Fellowship, it has been my happy privilege to be your Pastor since the latter part of 2016. I am deeply indebted to you for your ongoing support as we work together for the cause of Christ in this part of the Lord’s vineyard.

Absent from the photo: Mary Williams, Brad McNeil, and Alpheus Nickerson. Photo courtesy of Gina Bond-Goyetche.

Contents

Acknowledgments

Preface

The Epistle of Paul to the Ephesians

The Epistle of Paul to the Philippians

The First Epistle of Paul to the Thessalonians

The Second Epistle of Paul to the Thessalonians

The First Epistle of Paul to Timothy

The Second Epistle of Paul to Timothy

The Epistle of Paul to Titus

The Epistle of Paul to Philemon

The Epistle to the Hebrews

The Epistle of James

The First Epistle of Peter

The Second Epistle of Peter

The First Epistle of John

The Second Epistle of John

The Third Epistle of John

The Epistle of Jude

The Revelation of John

Conclusion: The God of All Grace

Afterword

Acknowledgments

This is my fifth book and I am thankful for all the wonderful people who have been such a valued source of support and encouragement since my first book was published in 2014. Only a few are noted here, but all are appreciated.

I am grateful for Chris Durling, the owner of The Truth and the Life bookstore in Yarmouth, Nova Scotia, who suggested nearly ten years ago that I submit the manuscript for my first book to Word Alive Press.

I am deeply indebted to my good friend June Coulton, who contributed many hours of research to both volumes of Odyssey of Grace.

I thank the ever-efficient Bonnie Carter, who has remained my assistant throughout the publishing of all five books. She is to be commended for a job well done.

Elisabeth Owen is to be commended for taking time from her very busy schedule to proofread and edit both volumes of Odyssey of Grace.

Special thanks must also be extended to Word Alive Press for their quality work and attentiveness to every detail in the editing and publishing process.

Finally, all glory to our Heavenly Father whose guidance and grace have been most evident. I am indeed greatly blessed.

Preface

Welcome to this second volume of Odyssey of Grace, which gives us a glimpse into the last eighteen books of the New Testament, beginning with Ephesians and concluding with Revelation. The first nine books, from Matthew to Galatians, were covered in Volume One.

Both volumes provide a limited study of each New Testament book and include special features throughout that draw our attention to some of the more challenging and sometimes controversial issues. The reader is invited to an open discussion about future events, giving due respect to those with whom we may differ. Heated verbal exchanges between people of faith who differ in their convictions about such areas as the secret rapture, tribulation, and millennialism have done much to damage the cause of Christ and the testimony of His people. A gracious spirit should always prevail among all who love our Lord and His blessed word.

The reader is encouraged to read the first volume of this book prior to reading this one, or at least review its introductory notes to prepare for this one.

The Epistle of Paul to the Ephesians

The epistle is named after the city of Ephesus, located near the town of Aydin on the eastern shore of the Aegean Sea in modern-day Turkey in western Asia. It was here that Paul laboured for three years and laid the groundwork for the strongest church of the first century.

The author of this epistle is the Apostle Paul, and there are six chapters in his epistle to the Ephesians.

• Redemption and its Blessings (1:1–23)

• Alive in Christ (2:1–22)

• The Stewardship of Paul (3:1–21)

• Unity and Diversity (4:1–16)

• Our Christian Walk (4:17–32)

• Being Imitators of God (5:1–21)

• Marriage (5:22–33)

• Relationships (6:1–9)

• The Armour of God (6:10–24)

Summary

Few would argue that the book of Romans is theological content at its highest level, and among all the epistles of the New Testament it certainly holds the top spot for sheer depth and mystery. Though much shorter, the letter to the Ephesians is second only to Romans in the minds of many Bible observers.

Unlike Romans, in which Paul deals with humanity’s sinful condition before moving on to the riches of God’s grace, Ephesians takes the opposite approach. Early on, Paul takes us to that mysterious time before the foundations of the world were laid, when God forged His divine plan for our redemption (Ephesians 1:4).

Ephesians 1 in the King James Version is, in my opinion, one of the finest portions of Scripture put together by the translators. As Paul mines the treasures of God’s eternal purpose, many commentators struggle to find words to express the majesty of such mind-boggling divine truth.

Looking back on my own conversion experience, I didn’t know then what I know now about God’s determination to save me according to His own predestined and predetermined plan. Rather than find some way for my mind to understand this blessed truth, I simply embrace it and rejoice in it. I prefer not to get pulled into heated verbal exchanges about the compatibility of God’s sovereignty and man’s responsibility.

Deuteronomy 29:29 is a good verse for us all to ponder: The secret things belong to the Lord our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law (NASB). Far more time should be spent by God’s people trying to win their unsaved friends and loved ones to Christ rather than trying to win an argument in an arena of wonder and amazement beyond our intellectual grasp and comprehension.

From his prison cell, Paul wrote about the freedom and redemption that is ours, not because of anything we have done but because of the blood atonement that was accomplished for us on Calvary (Ephesians 1:7).

Some believers choose too often to ignore any discussion of the doctrine of election. What cannot be ignored by the most casual of Bible readers is that God’s sovereignty in the salvation experience is taught in numerous passages of the Bible, in both Testaments. It is therefore incumbent on us to give this doctrine due study and consideration, not as an isolated curiosity but in full harmony with all other teachings of Holy Writ.

This subject too often prompts endless discussions resulting in emotional exchanges and futile conclusions designed to dismiss what some consider to be disturbing implications. Many reject even the thought of plumbing the depths of election or predestination and find themselves in utter despair. What must be acknowledged at the outset is, according to Loraine Boettner, that from the very nature of the case, a finite being can never fully comprehend it since this would imply that he [she] could fully comprehend the infinite mind.¹

In our approach to all biblical teaching, the words of the prophet Isaiah are worth pondering: For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord (Isaiah 55:8, KJV).

Many believers, including prominent theologians who are generally agreed on the essential doctrines of the Christian faith, frequently find themselves in separate camps in their understanding of election. Boettner notes that since all believers embrace the Scriptures as the inspired Word of God, we are compelled to embrace the doctrine of election as part of the revealed counsel of God. He then makes this poignant observation: Every Christian must believe in some kind of election; for while the Scriptures leave unexplained many things about the doctrine of election, they make very plain the FACT that there has been an election.²

Johnathan Edwards is widely acclaimed as the greatest theologian America has ever produced. He was contemporary with such notables as George Whitefield, William Cooper, and David Brainerd and is recognized as the premier voice of American puritanism. Edwards was an integral participant in the great spiritual awakening that came to New England in 1741. In an era of fiery preaching, he was seen as an average speaker, considered by some to be dull and boring as compared to his contemporaries. His sermons were read word for word with his notes held close to his face.

His famous sermon, now known as Sinners in the Hands of an Angry God, was preached on July 8, 1741 in Enfield, Connecticut, in another man’s church. The scheduled speaker had failed to appear and Edwards agreed to be his stand-in. Sorting through his papers, he accessed a sermon that had been previously preached, in North Hampton, Massachusetts, with no visible results.

Using Deuteronomy 32:35, Edwards preached a message that greatly moved the entire congregation. One eyewitness reported that before the sermon was done, there was a great moaning and crying through ye whole house.³ Interestingly, the sermon was never mentioned by Edwards in his writings. He was an astute scholar who had entered Yale University at the age of thirteen, and his giftedness as a theologian is no better seen than in his treatment of the doctrine of election.⁴

Jonathan Edwards embraced the view of election that is popularly known in theological circles as the five points of Calvinism. Though taught by numerous scholars throughout the history of the church, including the celebrated Augustine of Hippo (354–430 AD) and the nineteenth century Baptist preacher Charles Spurgeon of London, England, it is the sixteenth-century reformer John Calvin who is credited with the systematic outline that bears his name.

Calvin’s reformed theology embraced the following five points:

1. The total depravity (sinfulness) of every human being.

2. The unconditional election of certain individuals to salvation based solely on the sovereign grace of God.

3. Limited atonement, meaning that while the blood of Christ was sufficient to cover the sins of all, God’s chosen people are secured for eternity. The atonement was sufficient for all but efficient only for the elect. This is undoubtedly the most difficult and controversial of the five statements.

4. Irresistible or efficacious grace, meaning that God’s electing grace always results in the salvation of the sinner who is called by God.

5. Perseverance of the saints, meaning that all who are called by God will remain His children forever and can never be lost.⁵

From Stephen Charnock comes this insightful observation:

There was no change in the Divine nature of the Son, when he assumed human nature. There was the union of the two natures, but no change of the Deity into the humanity, or of the humanity into Diety: both preserved their peculiar properties.⁶

In Ephesians 2, Paul takes us to the lowest depths of human depravity to remind us how very hopeless and desperate our plight is outside of Christ. The first three verses describe how the world, the flesh, and the devil all play a part in keeping us shackled and shamed by our sins and transgressions. Making sure we don’t slip from our spiritual moorings, Paul takes us right back to what he had so strongly emphasized in the opening chapter, the riches of God’s mercy and grace (Ephesians 2:4).

Because of our dreadful condition, God has had to literally raise us from the dead through the born again experience, giving us an exalted position in heavenly places. Very skilfully, Paul makes the point that both Jews and Gentiles in Christ are now one body and make up the parts of one building (Ephesians 2:15, 21–22).

Paul’s elaboration of his apostolic ministry in Ephesians 3 has caused many to suggest that the letter was not meant for just the Ephesians but as a general letter to all the churches in Asia. This passage also contains what amounts to a prayer report and ends with a doxology.

Taking a page from what is seen in James, Paul then encourages us to walk the Gospel that we proclaim. His desire is that we live in harmony with what we believe (Ephesians 4:1–6). The closing verses of Ephesian 4 focus on how we should relate to the Holy Spirit who has sealed us, giving Him no cause to grieve. This will then have an impact on our relationships with each other as members of the body of Christ. We are not to be bitter toward one another, but to show kindness and forgive.

Several passages of Scripture are used by Bible teachers today in an effort to prove that Christ suffered in hell for a time between His death on the cross and His resurrection, including Matthew 12:40, Ephesians 4:9–10, and 1 Peter 3:19. The presupposition that He appeared in the underworld or the place of the dead has validity, but this is far removed from His having to suffer the pangs of hell, which to me is a false assumption.

Bo Reicky observed that the expression He descended into hell did not appear in any document until the fourth century (The Aquileian Creed).⁷

The Bible tells us in John 19:30 that Jesus gave up the ghost (KJV) immediately after He cried out, It is finished. At that moment, His suffering was over. Some notable personalities have made inaccurate statements concerning the sufferings of Christ. They teach, without scriptural warrant, what one writer has called redemption in hell.⁸

It is surely a disappointment to hear well-known preacher Joel Osteen tell his followers that their redemption was secured in an epic battle between Satan and the Saviour in the very cauldrons of hell.⁹ The Bible tells us that we were cleansed by His blood from all sin, and that nothing more remained to be done to secure our redemption. Prominent speaker Joyce Meyer has insisted, You cannot go to heaven unless you believe with all your heart that Jesus took your place in hell.¹⁰ Christ became our substitute on the cross, not in hell (1 Peter 2:24).

Another strange doctrine making the rounds today is that, between our Saviour’s rebuke of Mary not to touch Him and His encounter with Thomas, He took His blood to the court of heaven and offered it on the mercy seat. He did not want to be touched by Mary, according to some, because he still had His holy blood on him. As pointed out by Hank Hanegraaff, the debt did not remain unpaid until Christ went to heaven.¹¹ Paul Billheimer has made the false assertion that the work of Christ wasn’t sufficient for our redemption but that He had to descend into hell itself where Satan did with Him as he would and all hell was in carnival.¹²

Hanegraaff writes, It cannot be credibly argued that the notion of redemption in hell was ever countenanced by the early Fathers—much less the apostles.¹³

Creflo Dollar erroneously says that Christ was the first person to ever become born again.¹⁴ This scenario seems to feed off a system of belief that is obviously dysfunctional. Jesus has always been the eternal and sinless Son of God and has no need to be born again. Christians need to be aware of teachings that take verses out of context and formulate ideas that do not reflect sound doctrine.

Those who emphasize our standing in grace and feel a sense of freedom from the demands of the Law may find themselves uncomfortable with Ephesians 5:1–21, where Paul clearly delineates the things we are to do as well as the things we are not to do.

In Ephesians 5:22–33, Paul gives us some pointed instruction about the differing roles of men and women in marriage, which is a picture of the relationship that exists between Christ and His church. Marriage is here seen as a covenant, a commitment, with cooperation and contentment.

The closing chapter then deals with a number of relationships and how they should be strengthened and cemented (Ephesians 6:1–9). The epistle closes with the reality that we are in constant warfare and are to put on the whole armour of God as we are assailed by the devil himself while we honour the Lord Jesus Christ in our lives.

The Epistle of Paul to the Philippians

The epistle is named after the city of Philippi in ancient Macedonia. Named for Philip of Macedon, father of Alexander the Great, it was the site of a famous battle in 42 BC when the combined forces of Mark Anthony and Octavian defeated Brutus and Cassius, paving the way for the struggling Roman Republic to become the Roman Empire.¹⁵

It was here that the first church in Europe was founded after Paul’s vision in Acts 16.

Paul was in prison when he wrote this letter, but controversy continues as to whether he was in Rome, Caesarea, or even Ephesus.

The city now lies in ruins, although much of it was excavated in the early part of the twentieth century. There is only one river within close proximity, which must be where Paul met with the prayer group (Acts 16:13).¹⁶

The author is the Apostle Paul, and there are four chapters.

• Introduction and Thanksgiving (1:1–11)

• The Gospel and its Motivation (1:12–30)

• Humility Encouraged and Exemplified (2:1–30)

• Life’s Goal (3:1–21)

• Excellence (4:1–23)

Summary

The opening verses of this epistle strongly indicate that Paul enjoyed a close affinity with these early converts of Europe. More than a dozen times, Paul expresses his joy and confidence in them, assuring them of his love and urging them to persevere in their Christian walk. Aware that there are other ministers of the Gospel in Philippi who are not supportive of his ministry, Paul yet rejoices that the Word of God is still being proclaimed. Paul is far more concerned that the Gospel be proclaimed and less concerned with what motivates the messenger.

A number of themes are entertained in Paul’s letter to the Christians in Philippi, with Philippians 2 giving major attention to that of humility. We are strongly encouraged to consider the interests of others before our own so as to express the true unity that is found in Christ. Paul does not allow us to justify our divisions but to practice a unity of spirit as God’s children (Philippians 2:4).

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The Key to the Kenosis

Philippians 2:5–11 comprises a passage