Ephesians

Thursday, 30 June 2016

…having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, Ephesians 1:5

As this is one long continued thought, let us review the last verse together with this one –

“…just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, ⁵ having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will…”

Paul said that God “chose us” in the previous verse, and now he notes that this choice includes “having predestined us to adoption as sons.” The question is, “What exactly does the ‘predestination’ mean; when did it occur and by what means?”

There are several possibilities, three of which should be considered. Before doing so, it needs to be understood that God does not think either syllogistically (meaning He does not make deductions based on facts), nor does He think discursively (meaning going from thought to thought in a random manner as we often do). God knows everything immediately and intuitively. As He is outside of time, then there can be no time associated with the mind of God. Those (and other such) types of thinking imply the passage of time.

As God doesn’t think things through in a pattern, our possibilities are only a reference for us to consider. They do not reflect the actual way that God predestined us, but they are laid out in sequence because everything that pertains to our predestination has occurred in time; in the process of redemptive history. Understanding this, the options we will look at are:

• God “predestined” those for salvation from a point in time even before the fall of man. God, in essence, said, “I will choose these people and none other.” There is no act of the will on the part of the elect, but God willed them for salvation or condemnation from even before the fall. If this is so, then it means that God actually created all the others for destruction as a part of His active plan. In this view, He is saying, “I have created some to go to hell.” This crazy, unbiblical view is termed “hyper-Calvinism.”

• God “predestined” those for salvation from a point after the fall of man, but before the point in time when He determined to correct the fall of man by sending Jesus. There is no act of the will on the part of the elect, but God willed each for salvation or condemnation from after the fall. He then decided to send Jesus to redeem those He chose. If this is so, then God selected those He chose for salvation and simply left all the others out of His plan. He ignored their fallen state and said, “They can go to hell. They are not a part of my redemptive plan.” This unscriptural view falls under the general teachings of modern Calvinism.

• God “predestined” those for salvation after both the fall and the plan to fix the fall. This would mean that He says, “I knew that this would happen and I am going to fix this problem by sending Jesus. Anyone who calls on Him will be saved. My plan of redemption is one of ‘choosing’ those who are willing to believe, by faith, that I am a rewarder of those who diligently seek Me.” In this is seen the truth of John 3:16 – “…God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” He saw there was a problem; resolved to fix the problem; and sent Jesus on His mission to fix the problem.

The contents of Scripture clearly lay out that God allows man free-will. As this is so, the predestination of man falls into the third category. God “predestined us to adoption as sons” through a plan which reveals His love for His creatures, and yet an allowance for those creatures to willingly accept or reject Him is granted. And this is done “by Jesus Christ” and “to Himself.”

It is through the work of Jesus Christ that God has accomplished His work of predestination. It is the means by which man can and must be saved. As this is so, then it can be the only means by which this may come about; God has no other plan because God is God. Thus, the entire plan is “according to the good pleasure of His will.” This term doesn’t indicate merely a sense of a friendly feeling, but rather that it is what is pleasing to Him.

As has already been noted above from Hebrews 11:6, but which will be cited in its entirety, it is “faith” which is pleasing to God. The entire body of Scripture points to this –

“But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” Hebrews 11:6

What kind of nutty thinking would state that this faith is not of free-will? Why would it please God to make a being that was forced to believe that He existed in order to be saved? That is as nutty as a tennis puck. Rather, God instilled in man free-will. He also set the parameters by which that free-will would be pleasing to Him. When the free-will is in accord with those parameters, God is pleased with that.

This is the proper understanding of what God has done within the stream of time in which we exist. Again, as noted above though, God doesn’t actually think in the way that is presented; but His thoughts are revealed to us in one of those ways as the stream of time, which He created, unfolds.

Life application: Where is God glorified in creating automatons that simply do what He wills? Other than reveling in something that He didn’t even need to create in order to get exactly the same effect as if He did, He is not so glorified in any way. Rather, in creating free-willed sentient beings who willingly accept His offer of Jesus Christ, He is truly glorified. From that acceptance, He can then fellowship with those beings, redeemed by the blood of His Son, for all eternity.

Lord God, You are fully complete in Your own Being and You didn’t need to create a thing in order to be satisfied with who You are. And yet, because of Your love for the creatures You could create, You did create. And now we are given the choice to accept that, or reject it. Your word tells us that those who are pleasing to You are those who diligently seek after You and have faith in You and in what You have done. Help us to demonstrate faith in the work of Jesus, calling on Him and being saved unto eternal life. And then Lord, help us to pursue Christ all our days. With this, surely You will be pleased. Amen.

Wednesday, 29 June 2016

…just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, Ephesians 1:4

Note: This commentary is rather long, but the wording is important and precision of thought and word is needed.

The words here can be viewed in several ways. One view negates the thought of free-will in man, as if God has made a decision to choose specific individuals regardless of whether they do anything or not.

This is a monergistic view which basically looks at all things as directed by God to an ultimate end in such a way that there is no need to “receive” Jesus; there is no need to evangelize others; there is no need to anticipate that the things we do will affect our eternal destiny in any way. It is basically God’s plan being executed by automatons.

The other view is a synergistic view which says that the free-will of man is included in God’s purposes of election; that man is accountable for the actions and decisions he makes; and that receiving Christ is an active part of the redemptive process. The words of Charles Ellicott help define which view is correct (underlining added) –

“The eternal election of God is inseparably connected with the blessing of the Spirit. This passage stands alone in St. Paul’s Epistles in its use of this word ‘chosen’ in connection with God’s eternal purpose, ‘before the foundation of the world’—a phrase only applied elsewhere to the eternal communion of the Son with the Father (John 17:24), and to the foreordaining of His sacrifice in the divine counsels (1 Peter 1:20). The word “chosen” itself is used by our Lord of His choice of the Apostles (John 6:70; John 13:18; John 15:16-19); but in one case with the significant addition, ‘one of you is a devil,’ showing that the election was not final. It is similarly used in the Acts (Acts 1:2; Acts 1:24; Acts 6:5; Acts 15:7; Acts 15:22; Acts 15:25) of His choice or the choice of the Apostles; and once (Acts 13:7) of the national election of Israel. In 1 Corinthians 1:27-28 (the only other place where it is used by St. Paul), and in James 2:5 it refers to choice of men by God’s calling in this world. Clearly in all these cases it is applied to the election of men to privilege by an act of God’s mercy here. In this passage, on the contrary, the whole reference is to the election “in Christ,” by the foreknowledge of God, of those who should hereafter be made His members. From this examination of Scriptural usage it is clear that the visible election to privilege is constantly and invariably urged upon men; the election in God’s eternal counsels only dwelt upon in passages which (like this or Romans 9, 11) have to ascend in thought to the fountain-head of all being in God’s mysterious will. It will be observed that even here it clearly refers to all members of the Church, without distinction.”

From this study, we see that the meaning of God’s predestination, or choosing us, “in Him before the foundation of the world” speaks of an overall plan for the redemption of man, not the individual details of the plan. In other words, God would do something in the realm of space, time, and matter which He created, and which would bring about the redemption of the creatures He knew would fall from His favor. The plan was laid out and ordained before the creation of anything that existed, and that plan includes God’s petitioning of men to turn back to Him voluntarily; the overall plan includes human free-will. This doesn’t mean He doesn’t know what choices we will make, but it allows for free-will from a human perspective.

In this we see that the details of that overall plan would come by the individual actions of man within the larger concept of “choosing” the elect. In the plan are set parameters which included “that we should be holy and without blame before Him.” These words show us the object of the overall plan of divine election. They imply a synergistic cooperation between the Redeemer and the redeemed. Because of the fall, man is inherently unholy and unrighteous. However, in coming to Christ, man is justified before God. From that point we are to strive toward holiness so that we may be presented to God in holiness (see Romans 12:1).

Albert Barnes provides the following concerning the responsibilities of the elect –

“The tendency among people has always been to abuse the doctrine of predestination and election; to lead people to say that if all things are fixed there is no need of effort; that if God has an eternal plan, no matter how people live, they will be saved if he has elected them, and that at all events they cannot change that plan, and they may as well enjoy life by indulgence in sin. The apostle Paul held no such view of the doctrine of predestination. In his apprehension it is a doctrine suited to excite the gratitude of Christians, and the whole tendency and design of the doctrine, according to him, is to make people holy, and without blame before God in love.”

God’s plan neither directs nor chooses individual salvation apart from the giving of Christ (which in reality is what a monergistic view of salvation implies), nor does it direct individual holiness apart from the process of sanctification, of which the individual clearly participates. If God chose the elect even prior to the fall, then Christ’s work loses its significance. Such ideas conflict with the entire tenor of Scripture and are based on a faulty view of the overall plan. God’s plan does not negate free-will. Instead God’s plan relies on free-will; it anticipates it; it expects it.

And all of this from God is “in love.” The final two words of the verse show us the nature of God’s heart toward the objects of the plan. God would create in love. God knew that man would turn away from Him, but in love He devised His plan even before that occurred; even as He determined to create. Man did fall, and in love God continued with the plan of redemption for man; He chose to send Jesus. There is no other plan because the plan is based on the eternal counsel of God even before creation. Therefore, the use of the words “chose us” indicates all those who would be receptive to the plan, executed in love, which was devised in love by God who is love.

Life application: You may choose to accept this analysis of the doctrine of election or you may reject it. That is your choice. The important point is that as long as you choose to receive Jesus Christ, you will be saved. If you don’t you will not be saved. Choose wisely.

Lord God, it is beyond comprehension that You would step out of Your eternal realm, unite with Your creation, and work within that creation to correct what we have so horribly fouled up. And then, You grant us the choice to believe or reject that what You did is sufficient to reconcile us to You. In the great plan, which You devised before the very foundation of the world, You have left the final decision up to us as to whether we will accept it or not. How wise You are in Your ways. Thank You for granting us this opportunity to participate in Your love through the work of Christ! Amen.

Tuesday, 28 June 2016

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,  Ephesians 1:3

This verse, although divided with periods in the English, is actually one continuous thought which ends at the close of verse 12. In the thought, he begins with the words, “Blessed be the God and Father of our Lord Jesus Christ.” The word “be” is inserted in the English for our clarity. And the word “blessed” is different than the word which is used in the beatitudes which is also translated as “blessed.” It is the word eulogétos, and it literally indicates, “worthy of praise.” It is where the term “eulogize,” or “eulogy” comes from. It is only used of God the Father and Christ (meaning God the Son). Thus it shows that the Godhead is worthy of all praise.

The term, “the God and Father of our Lord Jesus Christ” in no way negates the deity of Christ. In fact, it highlights it. As there is One God and He is the Father of Christ, then it shows that there is more to the character of God than just being a monad. Rather, it shows that the two are one, but are yet different persons within the Godhead. The Spirit, although not mentioned here, is the third member of the Godhead.

His next words are “who has blessed us.” The “us” is not referring to the world at large, because the world at large has not been blessed with the spiritual blessings which he will next refer to. Nor is it specifically speaking of the Gentiles, because Paul uses the term “us,” and he is a Jew. Therefore, “us” must be referring to “the saints” mentioned in verse 1, of whom Paul includes himself. All saints, meaning believers in Christ, are included in the words of this epistle which Paul now sets forth for us.

It is the saints of the ages who have been blessed “with every spiritual blessing in the heavenly places in Christ.” These spiritual blessings include peace with God, pardon from sin, redemption through the blood of Christ, adoption as sons of God, the sealing of the Holy Spirit, etc. These are those spiritual blessings that are unique to the follower of Jesus Christ.

The word “places” is not in the Greek, but is inserted for clarity by the translators. Rather, it says more literally, “in the heavenlies.” It can mean “heavenly places,” “heavenly things,” etc. The intent is that all that relates to heavenly matters (things related to or pertaining to heaven) is what the believer is endowed with. It is through the work of Christ that these things are made available, and are also guaranteed.

Paul will refer to these “heavenlies” five times in this epistle; in 1:3, 1:20, 2:6, 3:10, and 6:12. Nowhere else will he speak of such things using this particular form of the word. Thus, the letter of Ephesians is especially directed toward an understanding of the spiritual matters which lead to our heavenly inheritance because of our position “in Christ.”

From the moment that we call on Him, we are termed “in” Him, and the benefits to be derived from this exalted position will never be taken away. Paul will confirm this as he winds his way through the epistle. It is remarkable that the very tone of the entire epistle, that of “spiritual blessings,” is that which is highlighted at this introductory moment. His words will follow naturally and specifically from the words of this verse.

Life application: If you want to have a fuller understanding of our position in Christ, and the spiritual blessings which accompany that glorious state, stay tuned as we follow Paul’s thoughts through to the end of this marvelous letter.

O God, it is the most exciting thing to open Your word and to study it, finding the true intent of what You have revealed to us there. Help us to take each thing in context, to never manipulate the intent which You have set out for each verse, and to be careful stewards of this precious gift which You have bestowed us with. Grant us this so that we will never bring discredit upon Your word and thus upon You who have granted this word to us. Amen.

Monday, 27 June 2016

Grace to you and peace from God our Father and the Lord Jesus Christ. Ephesians 1:2

In his initial words of verse 1, Paul identified himself, his position as an apostle, his calling by the will of God, and to whom he was addressing. Now he gives the standard greeting which is found in most of his epistles, “Grace to you and peace to you.

Grace is unmerited favor which cannot be earned. This is the common greeting among the Greek people. Peace however is the common greeting among the Hebrew people. In their language, the word is shalom. This is more than a greeting for calm or quiet, but is a state of wholeness and completion in all ways. Paul unites the two terms just as the church is being united between Jew and Gentile during his time. This grace precedes the peace because only after receiving the grace of God can a person experience the peace of God.

Paul extends this wonderful blessing to them “from God our Father and the Lord Jesus Christ.” It is a greeting from the eternal God – both the unseen Father and His Son who reveals the Father to us. Rather than being an argument against the divinity of Jesus Christ, it is an argument for it. He is tying the two in as one – Jesus being a member of the Godhead. He is not making some type of great division, but a harmonious blending of the two.

Throughout Paul’s letters, as with the entire Bible, the deity of Jesus Christ is a concept and a precept which simply can’t be missed. It is the very heart of what God has done for the reconciliation of the people of the world.

Life application: Outside of God’s creation, which reveals Him in a general way, we cannot comprehend Him except through His special revelation. One way we receive special revelation is through the mouths of His prophets. But these prophets all testified to the same thing – Jesus Christ (John 5:39). The most magnificent special revelation of God that we have received is the incarnation of Jesus. But for us, even this isn’t sight, it is found in the testimony of those who have recorded what they knew into the New Testament. So, in order to understand God, one must know Jesus Christ, and one cannot understand Jesus Christ unless they know their Bible. Today’s life application…. know your Bible.

Heavenly Father, how grateful we are that we can fellowship with You personally. We can read Your word and know who You are. We can have personal talks with you as we pray in a quiet place or on a bustling city street. And we can feel Your presence as we attend church and fellowship with others, praising You and giving thanks to You for Your wonderful care of us. Thank You for allowing us to fellowship with You, O God, in such intimate ways. Amen.

Sunday, 26 June 2016

Paul, an apostle of Jesus Christ by the will of God,
To the saints who are in Ephesus, and faithful in Christ Jesus: Ephesians 1:1

Welcome to the book of Ephesians! It is comprised of 155 verses, and so it will take us (one day at a time, just like your vitamins) about one half a year to analyze it. I hope you will be blessed as each day unfolds with new insights into this beautiful epistle from the mind of God and through the hand of Paul, the Apostle to the Gentiles.

He begins by introducing himself right off the bat. The letter bears his name and though many have challenged the authenticity of his authorship in this and in all of his letters, there is no valid reason to suggest that he is not the true author. He is the Apostle to the Gentiles, and the letter is written to a Gentile-led church.

He next identifies his apostleship with the words, “an apostle of Jesus Christ.” He is a messenger of the Lord, having been called by Him personally to perform this weighty duty which has been so amazingly fruitful for the past two thousand years. This is his one claim to the authority of writing a letter of doctrine to them, and it is with this authority that he thus writes.

After this, he notes that his apostleship is “by the will of God.” This is the same phrase as is seen in 1 Corinthians, 2 Corinthians, Colossians, and 2 Timothy. It is what further defines his calling and which affirms his authority. It also is a note of humility in that he was selected, and therefore it was not of his own merits. Instead it was by the sovereign decision of God that he is so designated an apostle.

In his letter to the Romans, he gave a more formal declaration of his commission, and in Galatians the opening statement was considerably more direct and even abrupt. In other letters, the opening varies as well. The opening statement is given in each epistle to set the tone for the rest of the letter.

Finally, he states that the letter is written specifically “To the saints who are in Ephesus, and faithful in Christ Jesus.” They are to be the initial recipients of this beautiful letter of doctrine, and they are to be blessed with having been the first to read the subject matter of which Paul felt it necessary to put into writing for the instruction and edification of those in the church.

However, the intent of Paul’s letters is not that they would be read and then secreted away for only the Ephesians to refer to. Rather, the anticipation is that it would be circulated among the churches, having copies made and having sessions where the content could be repeated and analyzed. This is seen in the words, “…and faithful in Christ Jesus.” The Ephesians are the main addressee, but all who are faithful in Christ are also included in the words from Paul’s hand.

This is seen in the truth that we have, in fact, a copy of the letter before us now. It became well known enough to be considered for inclusion in the Bible, and its contents made it rightly selected for that same purpose. Each step of the process was guided by the Holy Spirit to ensure that we have the sure and perfect word of God to refer to.

Life application: As Paul wrote, he probably didn’t think that we would be reading his words two thousand years later, but the personal nature of the note includes us in the epistle nonetheless. It is a letter directed to each person as an individual who would pick it up and read it. Consider this as you read it, or truly any portion of Scripture.

Heavenly Father, it is so welcoming to know that Your word was written through the hands of the prophets and apostles, speaking to people thousands of years ago; and yet it was also written to each one of us who is willing to pick it up, read it, and cherish the content which comes directly from Your heart into our minds. Help us to hold it in reverence, to refer to it often, and to cherish the precepts that it contains. Help us in this, O God! Amen.