The Ephesian letter begins with the longest single sentence of the New Testament, in accordance with our translations (Ephesians 1:3-15). This section is introducing the addition of Gentiles into the body. That was the mystery (Ephesians:1-6). He establishes the “gathering together of all things in Christ.” Paul uses the personal pronouns. “us” thru verse 11. The “us” is identified in the text as “those first trusted in Christ.” These are the ones who have been chosen and predestinated (cf. Romans 11 and Israel’s predestination. The “adopted as sons” used in this first chapter in Ephesians is not addressing Gentiles, but the Jews. To whom did the adoption belong (cf. Rom. 9:4-6)? Paul tells us it was Israel (Rom. 9::4; cf. Gal. 4:5, Eph. 1:5). Some may think that Israel was the natural-born seed (as they were in Romans 11) and the Gentiles were adopted into the body. In Romans 8, addressing those under the Law, he said we are adopted. Gentiles were adopted in a spiritual way and physical Israel was also adopted, spiritually. John, who wrote to a Gentile audience predominantly, records Jesus teaching Nicodemus in chapter 3 that he must be born again. The fact that adoption was a Gentile concept and that Jews seldom or ever adopt does not negate its application to them. When he wrote of “receiving the adoption in Romans 8, he clearly applies a Gentile concept to those who have been in bondage to the law.
The promise of redemption (verses 6-7) was made to Israel first (cf. Isa. 62:11-12). Only when Israel was redeemed first, could the world receive it. Paul is saying he chose “us” (Israel). He writes of this in a number of passages. The gospel was preached “to the Jew first, then to the Gentiles” (Rom. 1:16-17). Luke records him saying in Acts 13, “it was necessary to preach to you first, …. turn to the Gentiles. Ephesians 1:9-10 tells us that the mystery was given to “us”. It was God’s purpose to reveal this plan to Israel. first.
Ephesians 1 is no exception. After addressing Jews with the use of the pronoun, “us,” he writes in verse 13:
“In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise”
“YOU ALSO” refers to the Ephesian Gentile Christians. The distinctive focus of Paul’s apostleship was to bring this mystery to its completion. Peter started the process of this mystery of God to the Gentiles. Yet, even he stated with the Jews in chapter two and then to a Gentile household in chapter ten. This fulfills the promise of Jesus to him that he would be the first to open the doors (Math. 16:18) He opened the door, Paul shut it. In other words, He was the key player to bring it to its completion
In conjunction with this completion was the completion of that age and the new kingdom age. The completion of this task of preaching to the Gentiles and binging both Jew and Gentile into one body was accomplished, in part, by the destruction of Jerusalem that destroyed the middle wall of partition. The first-century marked the end of one age and the beginning of a new age where both can reign with Christ. Paul’s work and mission would result in the kingdom reign of Christ in which both Jews and Gentiles are finally united into a new mature man.
Another similar passage that has the same meaning and is given the same misinterpretation is 1 Corinthians 13:8-12 It reads,
Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.
Once again, the last days of the Jewish era immediately preceded the kingdom era. During those last days, the Holy Spirit was poured out, as was promised by the prophets. The prophecies, tongues, and knowledge were miraculous gifts of those days. It was proof that the last days had come, that the old Jewish regime was coming to an end and the kingdom age was near. The illustration in the text implies that this miraculous period of gifts that came in parts or pieces was an age of immaturity or incompleteness. Paul illustrates it by referring to a man who puts away childish things when he becomes a man (reaches maturity). Similarly, those gifts that came in parts ended with the completion and fulfillment of that age. Both 1 Corinthians 13 and Ephesians 4 can be easily explained by the creation of the “one new man” of Ephesians 2. The mature man was the one body that included both Jew and Gentile in the Kingdom era. That which was leading up to this new creation was necessary to confirm the truth. Once this unity of the faith and knowledge of the Son of God was accomplished, those immature elements associated with that immature stage ended. As with growth into manhood and knowledge, we leave behind the child’s world.
It does matter whether we interpret this Ephesians 4 to the individual or to the new man or new body. The application to individual perfection will present a very different conclusion. There are many problems with the interpretation of individual perfection. One obvious problem is the continuing role of apostles, prophets, evangelists, and pastors/teachers. One is bound to accept all of these gifted men until we reach individual perfection. That is usually associated with our heavenly life, which is believed to be that which is perfect. Another view is that the perfect is the completion of the written word. An appeal is then made to James 1:25 which refers to the “perfect law of liberty.” The problem with that is the “perfect law of liberty” was already available to “look into,” according to James. Although the idea of “that which is perfect” referring to the completed revelation is a sensible theory, what does it mean exactly? The books were not compiled into one book for many years. Furthermore, when it was compiled, there was much debate about which books should be accepted into the canon of Scripture. Further, having the revelation does not mean that guarantee that individuals will attain to mature manhood and to the measure of the stature of the fullness of Christ.