Adam showed his faith in God’s promise to save him by naming his wife Eve, which means the mother of all living (Gen. 3:20). Indeed, the seed of the woman, Christ Jesus, would fulfill all his Father sent him to do so that all who believe in him would have life in the presence of God for all eternity.

In Genesis 2:15-17 God warned Adam about the consequences that would come from eating from the tree of the knowledge of good and evil:

 The Lord God took the man and put him in the garden of Eden to work it and keep it. And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”

The relationship that existed between God and Adam had a condition placed upon it, which was Adam’s obedience. God’s command to Adam included both a reward for obedience (life) and a consequence for disobedience (death), and Adam represented all of humanity in this covenant. Adam failed to keep God’s command; instead, he and his wife ate the forbidden fruit, bringing death and condemnation upon themselves and all Adam’s posterity.
Why didn’t Adam and Eve die on the day they sinned in the garden of Eden as God said they would, and how is Eve’s name connected to Jesus?
The protoevangelium is the first announcement in the Bible of the gospel.
There is one key verse in the Old Testament that points us to the only way for people to be returned to a right relationship with God: In Genesis 3:15, a verse containing the protoevangelium.
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The church is his chosen instrument for showing the cosmic powers, good and evil, “the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!” (Romans 11:33). The reality and existence of the church—this seemingly unimpressive, lowly, ignoble, unwise, unwealthy, unaccomplished body of local Christians, covenanted to each other—his ragtag church, this otherwise unremarkable church shows Satan and his minions that their time is short.

The word priority refers to “precedence in time or rank.” A priority is the “thing regarded as more important than another or others.”
Interestingly, according to the Google Books Ngram, the use of the word priority in English spiked in use around 1940 (leading up to and during WWII), then plateaued in the fifties. Then usage rose again sharply in the sixties and seventies, and priority enjoyed its heyday in the eighties and nineties. Since around 2000, usage has declined precipitously and returned about to where it was in the 1960s. And I can’t help but wonder if our ability to prioritize well, or the energy and attention we give to prioritizing well, may have declined with the use of the word. (And how it relates to the advent of the Internet in the same twenty-five-year period!)
Priority can be a tricky concept. To prioritize one entity over another clearly means something, but it services a range of applications. And in this session of talking about the priority of the church, however theological we take it, this inevitably relates to our priorities, both as Christians, and in particular as pastors—since this is a pastors conference. It would be one thing to speak to the priority of the church in a local-church congregation—or imagine this, to a gathering of Christian lawyers or athletes. And we could. I hope we will.
But brothers, this is a pastors conference. This is a message for lead officers in local churches (variously called pastors, elders, overseers—three names for one lead office in the New Testament). And the applications here of “the priority of the church” are especially significant for those whose breadwinning vocation is leading and teaching the local church. I know there are nonvocational pastors in the room with other breadwinning jobs. But for the vocational guys, the full-time pastors, there is no vocational disconnect between Christ’s priority of his church and ours. If Christ’s priority is echoed practically and substantiated anywhere, where will that be if not first and foremost in the lead officers who are the church’s preachers and teachers?
Paul’s Pastoral Priority
And so, we come to Ephesians 3, and especially verse 10, which is not a complete sentence:
…so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places.
In chapter 2, the first half (verses 1–10) has celebrated our salvation in Christ by grace through faith, and then the second half has marveled at the stunning (horizontal) development of Gentile inclusion. For centuries, God focused publicly on the Jews. He prioritized Israel. By and large, Gentiles were separated from the true God, “alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world” (2:12). They were “far off” (2:13, 17).
But now, amazingly, in Christ, even Gentiles “have been brought near by the blood of Christ” (2:13). Jesus “has broken down in his flesh the dividing wall of hostility [between Jews and Gentiles] by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two” (2:14–15).
This reality, this “one new man,” made up of believing Jews and Gentiles, Paul has already called “the church” in 1:22, and that’s the term he uses again in 3:10 (and then 3:21 and then six times in 5:23–32).
In 3:1, Paul starts moving toward a prayer. He writes, “For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles . . .” Then he breaks off and gives us the glorious aside of verses 2–13. He’ll come back to his prayer in verse 14, but first he wants to make sure we understand his special calling, and then the church’s. Paul’s is “the stewardship of God’s grace that was given to me for you” (3:2). He then speaks about “the mystery of Christ”—which is not an unsolved mystery but one that now has been made known. Previously it was hidden, until Jesus came. Now, it’s revealed. What is this mystery, once unsolved, now made known? Verses 6–11:
This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.
Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things, so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. This was according to the eternal purpose that he has realized in Christ Jesus our Lord.
I take it that our focus in this session is this: What is the priority of the church for Christians? And in particular, for pastors: What’s the priority of the church for us? That’s where we’re headed: “The Church Prioritized” in the hearts and habits of her members and her ministers.
But might we first get our bearings, and spend our best focus, on a far more important prioritizer? Ephesians 3 is not concerned with our prioritizing. Not yet. Rather, here we marvel at God’s prioritizing of the church. And not just God as one, but also God as three.
So, before we get to us, as Christians and as pastors, let’s look at the priority of the church for God the Father, for God the Son, and for God the Spirit. (And hopefully this will be an exercise in proper prioritizing!) So, four truths about the priority of the church, with our hearts and habits coming last.
1. The Father prioritizes the church in his plan and purpose.
Verse 9 mentions his “plan”; verse 11, his “eternal purpose.” Let’s pick it up at verse 9:
[Paul’s calling is] to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things….This was according to the eternal purpose that [the Father] has realized in Christ Jesus our Lord. (verses 9, 11)
Verse 11 mentions God’s “eternal purpose” (prothesin), and verse 9, “the plan [oikonomia] of the mystery hidden for ages [and now revealed] in God, who created all things.” It’s the same language Paul has already used in Ephesians 1:9–11. In the gospel, he says,
[God has made] known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan [oikonomian] for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose [prothesin] of him who works all things according to the counsel of his will.
God the Father has an eternal purpose, before creation, and he has a plan that he works out, in his perfect timing, in history—as Lord of creation and Lord of history.
What is this eternal purpose and plan? Now we need chapter 3, verse 10. Paul says he preaches to bright to light God’s plan,
that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places.
We have three parts here to verse 10 (working backward): (1) the rulers and authorities, (2) the manifold wisdom of God, and (3) how all that relates to the church.
Rulers and Authorities
In Ephesians 6:12, Paul will write—and this might be a helpful reminder in times when algorithms condition us for digital “culture war”—“We do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” And we have “in the heavenly places” here in Ephesians 3:10 as well.
“The rulers and authorities” are minimally, or mainly, “spiritual forces of evil,” the devil and demons, “the cosmic powers over this present darkness.” They are not earthly creatures, but heavenly ones, in the upper register or another dimension (however it works). And we might assume that good angels are looking on as well, as Peter says of the good news of Jesus—of his sufferings and subsequent glories, of his grace and our salvation—these are “things into which angels long to look” (1 Peter 1:12).
So, Ephesians 3:10 expands the audience. Previously, Paul has talked of (potentially) preaching “for everyone” (3:9) on earth, Jews and Gentiles, but now he says that also in view (presently) are “the rulers and authorities in the heavenly places.”
Manifold Wisdom of God
God’s wisdom is what lies behind and is revealed alongside this mystery long hidden and now revealed in Christ. Remember what we saw in verse 6: “This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.”
God’s wisdom becomes evident in the great unveiling that is the preaching of Christ. And God’s wisdom is said to be manifold, many-sided, varied. The gospel may be a simple message, and yet the divine wisdom it reveals is no simple, basic, one-dimensional wisdom.
The gospel of Christ overturns and surpasses and puts to shame the wisdom of man, and does so over and over again. That God would become man, with an ignoble birth and childhood in a backwater; that he would live in obscurity for three decades, and be despised and rejected by his own people at the height of his influence, and be crucified (of all deaths!) as a slave; then, after rising from the dead, that he would ascend and be enthroned in heaven (not in Rome), and pour out his Spirit, and bring the far-off Gentiles near with believing Jews into his new-covenant church—this is stunning, multifaceted, many-sided wisdom!
In the simple gospel of Christ, the manifold wisdom of God is on display in turning upside down the world’s wisdom and strength and nobility. Christ crucified is “a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Corinthians 1:23–24).
And that phrase “both Jews and Greeks”—in one body, one new man from the two—is at the heart of what makes the wisdom of God so horrifying to “the spiritual forces of evil in the heavenly places.” (As Paul preached in Athens, “The times of ignorance God overlooked, but now he commands all people everywhere to repent,” Acts 17:30.)
Which leads us to the last key phrase in verse 10: “through the church.”
Through the Church
How does God’s making known his manifold wisdom, to the hosts of angels and demons, relate to the church?
My prayer here, for us as pastors, is that God might be pleased to lift our eyes up from the ordinariness and the smallness and the annoyances and the frustrations of everyday practical church life—that we might see the church more like our God sees his church. In the immeasurable riches of his divine and Trinitarian fullness—infinitely happy, and overflowing in joy and creative energy and redeeming grace—our God, in the gospel of his Son, is making known his manifold wisdom to the spiritual forces of evil.
And how does he do it? Verse 10 says “through the church”—not armies, not technology, not sports, not entertainment, not political maneuvering—but “through the church the manifold wisdom of God [is] now be[ing] made known to the rulers and authorities in the heavenly places.”
The church is his chosen instrument for showing the cosmic powers, good and evil, “the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!” (Romans 11:33). The reality and existence of the church—this seemingly unimpressive, lowly, ignoble, unwise, unwealthy, unaccomplished body of local Christians, covenanted to each other—his ragtag church, this otherwise unremarkable church shows Satan and his minions that their time is short. In effect: “You see the church, believing Gentiles joining with the Jews as one body? Checkmate.”
How does that work? God the Son takes human flesh and lives a lowly life in obscurity for thirty years. Then, just when he really begins to turn heads, Jews and Gentiles conspire to cut him down and end the story. The crucifixion looks like utter folly, not manifold wisdom. Then he rises again! But forty days later, he ascends to heaven and is gone. Now what? From heaven’s throne, the risen Christ pours out his Spirit, his gospel spreads through faith and repentance, and the church begins to grow and increase and multiply, and not only among Jews, but also Gentiles.
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God’s promise is not that he will free us from what ails us—not yet, at least—, but that he will enable us to carry it for as long as he deems fit. God’s promise is not that he will remove that burden but that he will support us so that we have no need to fear that we will stumble or fall. With God’s support, we have no need to fear that we will undermine the work he intends to do or to fail to remain faithful to the end.

So much of what we experience in this life is so very heavy. So many of the burdens God calls us to carry are so tremendously weighty that they threaten to crush us to the dust. We bear the weight of our own sin and depravity, the shame of doing evil and the pain of failing to do good. We bear the weight of other people’s sin and depravity as they hurt and harm us, sometimes intentionally and sometimes purely inadvertently. We bear the weight of griefs and losses, of illnesses and sorrows, of unhealthy bodies and infirm minds, of broken relationships and shattered dreams. We all at times stagger under the weight of all we are made to bear upon our weak shoulders.
It is in such times that we turn to God for help, in such times that we call upon his precious promises to sustain and uplift us. Among the best of them is this: “Cast your burden on the LORD, and he will sustain you; he will never permit the righteous to be moved” (Psalm 55:22). When we are heavily burdened we are to take one specific action: cast. We are to throw or hurl or toss our burdens upon the Lord. We are to bring them to his attention and to plead with him for his help. And so we close our eyes and pray or we lift our eyes and cry out for his help, his assistance, his deliverance.
What we want, no doubt, is for God to take them from us.
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