Children of Wrath in the Church
“With whom we all also once conducted ourselves in the cravings of our flesh, doing the desires of the flesh and the mind, and we were children by nature of wrath even as the rest.”
(Ephesians 2:3)
Paul has made his point already, yet continues to drive home its significance. How do you live? Do you live like a Christian or do you live like the world? Indeed, Paul makes it very clear that we all were “of the flesh” at one time, but now that you claim Christ is your Lord and Savior, do you still live according to the flesh? Are you known as one who makes decisions based on the Truth of the Bible? Are you one who is known for your love for the brethren, or are you spiteful and vindictive when you don’t get your way? Are you one who is known by the fruit of the spirit or are you one who is known by the works of the flesh? Does being a Christian mean more to your life than informing what you do on Sunday mornings?
We could go on, but the point is made. A Christian is one who is a Christian in both word and deed, not one who just talks the talk. A Christian is one who is known by their love for other believers and who seeks to be obedient to the Law of Christ in all things. And though we will not get things perfect all of the time — frankly, we will fall short all of the time — perfection is that which we seek. We won’t enjoy it until glory, but we should hunger for it here. Too many people go to church their whole life and yet never change in these basic areas. How sad it is when the church contents itself with complacency.
Paul insists that we are to live differently than we once lived when we were children of the flesh. And before our regeneration and conversion, we all were such. May we crave holiness and not the things of this world. Can you only imagine what our cultural witness would look like if we really lived like Jesus said we ought to live?
Saturday Wordstudy: What or Who Does God Hate?
A point of perpetual debate in the modern church really addresses the core of how people evangelize. Can I say, “God loves you,” to a group of people that I don’t know? Certainly, an approach like that is a staple of contemporary evangelistic techniques. You know, the John 3:16 approach. But if you believe in the doctrine of election, which the Bible so clearly teaches, and you believe that God chose some to call to himself and others to leave as reprobate, can you genuinely say, “God loves you” when someone in the listening body may just be someone who is eternally under God’s wrath?
So, before we get into a debate over this or that, let us just spend some time taking a survey of what the Scriptures actually say about God and his hatred. Does it just refer to sins? Or, does God’s hatred refer to people as well? We will let God speak for himself. Citations below are from the ESV; end notes are my own observations.
Leviticus 20:23: “And you shall not walk in the customs of the nation that I am driving out before you, for they did all these things, and therefore I detested them.”
Deuteronomy 7:25: “The carved images of their gods you shall burn with fire. You shall not covet the silver or the gold that is on them or take it for yourselves, lest you be ensnared by it, for it is an abomination to the LORD your God.”[1]
Deuteronomy 12:31: “You shall not worship the LORD your God in that way, for every abominable thing that the LORD hates they have done for their gods, for they even burn their sons and their daughters in the fire to their gods.”
Deuteronomy 16:22: “And you shall not set up a pillar, which the LORD your God hates.”
Deuteronomy 17:1: “You shall not sacrifice to the LORD your God an ox or a sheep in which is a blemish, any defect whatever, for that is an abomination to the LORD your God.”
Deuteronomy 18:12: “for whoever does these things is an abomination to the LORD. And because of these abominations the LORD your God is driving them out before you.”[2]
Deuteronomy 22:5: “A woman shall not wear a man’s garment, nor shall a man put on a woman’s cloak, for whoever does these things is an abomination to the LORD your God.”
Deuteronomy 23:18: “You shall not bring the fee of a prostitute or the wages of a dog into the house of the LORD your God in payment for any vow, for both of these are an abomination to the LORD your God.”[3]
Deuteronomy 24:4: “then her former husband, who sent her away, may not take her again to be his wife, after she has been defiled, for that is an abomination before the LORD. And you shall not bring sin upon the land that the LORD your God is giving you for an inheritance.”
Deuteronomy 25:16: “For all who do such things, all who act dishonestly, are an abomination to the LORD your God.”[4]
Psalm 5:5-6: “The boastful shall not stand before your eyes; you hate all evildoers. You destroy those who speak lies; the LORD abhors the bloodthirsty and deceitful man.”[5]
Psalm 11:5: “The LORD tests the righteous, but his soul hates the wicked and the one who loves violence.”[6]
Proverbs 3:32: “or the devious person is an abomination to the LORD, but the upright are in his confidence.”[7]
Proverbs 6:16-19: “There are six things that the LORD hates, seven that are an abomination to him: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that devises wicked plans, feet that make haste to run to evil, a false witness who breathes out lies, and one who sows discord among brothers.”[8]
Proverbs 11:1: “A false balance is an abomination to the LORD, but a just weight is his delight.”
Proverbs 11:20: “Those of crooked heart are an abomination to the LORD, but those of blameless ways are his delight.”[9]
Proverbs 15:8-9: “The sacrifice of the wicked is an abomination to the LORD, but the prayer of the upright is acceptable to him. The way of the wicked is an abomination to the LORD, but he loves him who pursues righteousness.”
Proverbs 16:5: “Everyone who is arrogant in heart is an abomination to the LORD; be assured, he will not go unpunished.”[10]
Proverbs 17:15: “He who justifies the wicked and he who condemns the righteous are both alike an abomination to the LORD.”[11]
Isaiah 61:8: “For I the LORD love justice; I hate robbery and wrong; I will faithfully give them their recompense, and I will make an everlasting covenant with them.”[12]
Isaiah 66:17: “Those who sanctify and purify themselves to go into the gardens, following one in the midst, eating pig’s flesh and the abomination and mice, shall come to an end together, declares the LORD.”
Jeremiah 12:8: “My heritage has become to me like a lion in the forest; she has lifted up her voice against me; therefore I hate her.”[13]
Hosea 9:15: “Every evil of theirs is in Gilgal; there I began to hate them. Because of the wickedness of their deeds I will drive them out of my house. I will love them no more; all their princes are rebels.”[14]
Amos 5:21: “I hate, I despise your feasts, and I take no delight in your solemn assemblies.”[15]
Amos 6:8: “The Lord GOD has sworn by himself, declares the LORD, the God of hosts: ‘I abhor the pride of Jacob and hate his strongholds, and I will deliver up the city and all that is in it.”[16]
Zechariah 8:16-17: “These are the things that you shall do: Speak the truth to one another; render in your gates judgments that are true and make for peace; do not devise evil in your hearts against one another, and love no false oath, for all these things I hate, declares the LORD.”
Luke 16:15: “And he said to them, ‘You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God.’”
Romans 9:13: “As it is written, ‘Jacob I loved, but Esau I hated.’”[17]
Hebrews 1:9: “You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.”[18]
[1] Idolatry requires those to be acting in an idolatrous way. What message does this send to so many American churches that are tolerating idolatry in worship?
[2] Note that the doer is an abomination before the Lord.
[3] There is an inference found here that God hates when pagan or immoral things are included in his worship.
[4] Note that the Bible often attributes God’s hatred to an action, her it attributes God’s hatred to a person. Those who act dishonestly are an abomination to God. Note too, that “abomination” and “hatred” are used as synonyms in the Hebrew Bible (see Proverbs 6:16).
[5] Seeing this theme throughout these texts. God hates the evildoer and the liar as well as those who are bloodthirsty.
[6] God hates the wicked (person) and he hates the one who loves violence.
[7] Note again that this is a reference to a devious person.
[8] Note the use of hatred and abomination in parallel. This is common in Hebrew writings…to use parallel structure to emphasize a point. There are a number of anthropomorphic mentions here, but note that God hates the false witness (we have seen that above in Deuteronomy 25:16) and he hates the one who breeds discord amongst brothers — we might call that the contentious one in the church who likes to stir the pot as it were.
[9] Again, a person with a crooked heart — a schemer — is an abomination to God.
[10] The prideful and arrogant person is an abomination to God.
[11] “He who…”
[12] God makes an everlasting covenant to bring justice upon those who are robbers and who intentionally do wrong.
[13] “therefore I hate Her…” A reference to the nation of Israel which was cut off for the wild olive to be grafted on. Yet note the verses that come later speak of redemption for his people after they have been cast off for a season…this is a beautiful picture of Romans 5:6-8 being worked out.
[14] This is directed to Ephriam, a tribe of Israel that Scripturally is often used to refer to Israel (northern kingdom) as a whole. Verse 17 that follows is the devastating one…they will be cast out of the land and become wanderers. These 10 tribes were scattered by Assyria and remain scattered yet today.
[15] God hates the context where people engage in ritual not out of devotion.
[16] Note that Amos parallels hatred with abhorrence.
[17] This is the classic passage and is a citation of Malachi 1:2-3. In the case of Malachi he is comparing the descendants of Jacob (Israel) to the descendants of Esau (Edomites) — promising to build up the first and promising to destroy and pulverize the second in judgment. Paul takes this idea and says (in Romans 9) that this is an illustration of how God’s Election works. Thus the natural inference is that God loves his Elect and hates the Reprobate.
[18] This is an abbreviation of Isaiah 61:1-3 and is speaking about Christ. God is exalting him because of his hatred of wickedness.
Prince of the Power of the Air
“And you, having been dead in your the trespasses and sins, in which you once walked according to the fashion of this world, according to the ruler of the authority of the air, the spirit which now works in the sons of disobedience.”
(Ephesians 2:1-2)
“The prince of the power of the air,” this is the term that Paul uses to refer to Satan in this context. When combined with Paul’s reference to him as “the god of this world” (2 Corinthians 4:4) and Jesus’ reference to Satan as the “ruler of this world” (John 14:30), some have developed a theology that suggests that Satan is some sort of legitimate force that reigns in sections of this earth or peoples of this earth where the Gospel has not yet gone.
First of all, we should make clear that even in light of these references, Satan is at best a usurper, seeking for himself that which is not his just as Cain sought the blessings of his brother’s sacrifice. Satan also has no power apart from that which God permits him and thus God sets the boundaries and the length of the leash upon which the roaring lion is tethered. The Christian must be prepared for battle against him but should never fear him.
With that in mind, there is a theology that seems to rise to the surface periodically that is unhelpful at best and superstitious at worst. It suggests that until an evangelist takes the Gospel to a given location, Satan has dominion there. Upon what can that be based? God is omnipresent, is he not? While the Gospel has not been taken or received in a given location as of yet, that does not mean that such a locale is under the dominion of the devil. It simply means that Christians yet have work to do.
So, why then do Paul and Jesus use language such as this? Certainly this is giving the devil more than his due. To begin with, the language of satan being the god of or the ruler of this world is meant to set up a contrast. Christians become citizens of heaven whereas the wicked are only ever seen as those who dwell in the earth (you see this contrast play out prominently in the book of Revelation). Thus, those of earth worship the things of wickedness and the fall, hence they turn to their god and ruler, who is none other than the devil himself. It is not a popular thing to say, but it can still be fairly said that unless you worship the God of heaven, you are worshiping the devil.
As to the language that we find here, we should see Paul as making a distinction between the air — ἀήρ (aer) in the Greek — and the wind — πνεῦμα (pneuma) in the Greek. Much could be said here about the uses of each word, but let it suffice to say that the Bible presents the former as being more or less inert and not affecting anything whereas the latter is seen as life-giving. Never once do we see air performing this function, it is just there. If the devil has any power, it is over nothing of eternal consequence and it will fade like the grass in the summer heat. The Spirit, in contrast, is not like air, but like the wind, and goes where he chooses.
Priorities and Life
“And you, having been dead in your the trespasses and sins, in which you once walked according to the fashion of this world, according to the ruler of the authority of the air, the spirit which now works in the sons of disobedience.”
(Ephesians 2:1-2)
As we have noted several times already, this letter is not written to people in general, but to believers in the church. Paul’s words once again reinforce that notion when he speaks of the sins “in which you once walked.” One of the most telling marks of a Christian is that the way they conduct their life is different than the way the world functions. This includes, but extends beyond just “good morals” and reflects a change in purpose. Those who live according to the world will live to serve themselves; those who are Christians will live to serve Christ first and foremost.
There is a principle about which I have spoken for years, and that has to do with the way priorities are spoken of in western culture. For example, people most commonly say things like: “this is my first priority, this is my second…” It is my belief that we are not designed to compartmentalize our lives in that fashion. In fact, I would submit that we are only ever able to have one priority in life and that everything we do flows out of that priority. Further, I think that there are ultimately but two options: God or self.
If God is your priority in life, you will still be a good employee, a good parent, a good neighbor, and a good citizen, but you will be all of these things because you recognize them to be aspects of the way you serve and honor God. If self is your priority, then you still may be a good employee, a good parent, a good neighbor, and a good citizen, but only insofar as those things serve your needs. The world says, “be true to yourself.” The Bible says, “be true to God.” which will it be?
Paul is writing of the change that takes place in the life of the believer. “Once we served self, now we serve God,” is the heart of his message here. Once we pursued the fashion of this world; now we pursue righteousness, holiness, and Truth. Once we served the devil, either explicitly or implicitly; now we serve Christ. Once we were numbered amongst the “sons of disobedience;” now we are called “Children of God.”
Dead Means Dead
“And you, having been dead in your the trespasses and sins, in which you once walked according to the fashion of this world, according to the ruler of the authority of the air, the spirit which now works in the sons of disobedience.”
(Ephesians 2:1-2)
Shall we simply begin with the notion of being dead in our trespasses? One might think that this is but a simple phrase or idea, yet the consequences of this idea are far ranging in the life of the church today. So Paul speaks to these Christians and tells them that they were once “dead in their trespasses and sins.” Clearly they were alive on a physical level, and so, it is of spiritual life and death that Paul speaks.
Jesus says that lest you be “born again” you cannot see the kingdom of God (John 3:3). John speaks of the believer as one who has passed from death to life and that the love of the brethren is the outward sign of this inward change (1 John 3:14). Similarly, Paul writes that those who indulge themselves in their pet sins are dead even though they are spiritually alive (1 Timothy 5:6) and that those who have been raised with Christ (a reference to the resurrection) will seek things where Christ is (Colossians 3:1-4). It should be said that even earlier in Colossians, Paul wrote of those who were dead in their sins (Colossians 2:13) and that those who are born again are rising from the dead in a spiritual sense (Ephesians 5:14…note that the language of being dead in our trespasses also shows up again in verse 5 of this same chapter). In many ways, it is a reminder of Psalm 80:18 which prays to God that he should give life to his people so that his people will praise his name — a reminder that another litmus test of genuine faith is genuine and sincere worship. There is no spiritual life apart from God and thus, prior to the regeneration worked upon us by the Holy Spirit, we are dead before Him.
The notion is a fairly simple one and one that can be traced through the Scriptures. So, why would people contest it? Sometimes they contest it even without knowing it. Think of it this way: can a dead man do anything on his own? One of the responsibilities that goes along with being a pastor has to do with caring for those who have lost loved ones to death. I do not wish to sound disrespectful or discourteous, but the dead can do nothing on their own. So, if we are going to extend the analogy, it should be vigorously asserted that those who are dead in their sins can do nothing to serve themselves or benefit their spiritual life; there must be a supernatural work of God that is wholly done by God and God alone.
Even so, many in the church follow more of a Wesleyan or Arminian line of thinking about those who are spiritually dead. Instead of dead, they view the person who is not yet regenerated as being spiritually very sick. They still insist that God must do a supernatural work, but they also insist that God only works on those who first choose him. But if a person is able to make a choice — if a person is able to do anything — they cannot be spoken of as being dead, can they? And thus, many Christians, hoping to preserve the illusion that they have a free will to choose or reject the mercies of God, will deny this very clear language that the Apostle uses, suggesting that “dead” doesn’t really mean “dead.”
No, beloved, dead means dead and a dead man can do nothing to either aide or harm himself. And those who are spiritually dead are just that; they are spiritually dead, unable to either aide or harm themselves spiritually. A supernatural work of God must take place. And that means that God does not work because man asked him to work; God works because in his eternal decree, he chose to work in the life of said person, whomever that person may be. It is about God’s doing, not ours. He chose to save us, we did not choose him. If you feel as it you did choose Him at one point, it is only ever because you were responding to the work he was already doing in you. God is sovereign over your salvation if you are saved; you are not. To argue otherwise is to do a disservice to the text.
All things under His Feet
“And he subordinated all things under his feet and gave him as head over all things to the church, which is his body, the fullness of whom is filling the all in all.”
(Ephesians 1:22-23)
Paul continues his doxology by citing Psalm 8:6 directly, speaking of the language of all things being subordinated to Christ. And, at first glance, we might be tempted to dismiss this citation as simply being exalted language or our exalted Lord. And, if we do that, we will miss several important principles that Paul is setting before us.
The first has to do with the way that Paul is applying Psalm 8. Remember, when someone quotes a passage from the psalms (really from any place in scripture), then the author is directing us back to the original so that we might understand the citation in its context — in the case here, in the Old Testament Psalms.
David writes Psalm 8 as a psalm that is designed to magnify God for his power in creation — he begins with the familiar language of “how majestic is your name in all the earth!” What becomes plainly apparent is that as we move down the psalm, we see the Dominion Mandate from Genesis 1:28 being fleshed out, but here, in poetic form. Man is given rulership over all of the creation as God’s regent. Just a note of digression here, as the psalms were meant to be sung as the hymnal of God’s people, this is just a reminder of how important it is to God that we sing theology. But, I digress.
What becomes immediately apparent is that Paul is applying this psalm not just to humans in general, but to Christ. Indeed, the Dominion mandate was given originally to Adam, the first covenant head and now is applied by Paul to Christ, who is the second Adam, the greater covenant head. That which the original Adam failed to do, the greater Adam does. He does it in part through his church through the Great Commission (hence the language of the filling at the end of this verse) and he does it in its fullness in the new creation. Thus, the work of dominion will not be completed by mankind as a whole — that would be appealing to Adam’s failed covenant headship, but in Christ, the successful Covenant head.
When we begin to look at both the psalm and this passage in Ephesians in this way, we will also notice that in verse 4 of Psalm 8 you also have a reference to the “son of man.” Again, if looking at Psalm 8 alone, one would simply apply this to those who are the children of Adam. Yet, with Paul applying this to Christ, it adds meaning to Jesus’ own self-designation as “the Son of Man.” Often we only think of this as an allusion to Jesus’ humanity or to Daniel 7:13, but we must also remember that for Jesus to fulfill the original man’s failed covenant and intercede for fallen man, he first had to become man.
Further, we find the language of the church being the body of Christ with Christ as the head. Much could be said here as to this analogy which Paul likes to use, but the most important aspect in the immediate context is that of headship. Jesus is the head of the body. That means, if the body is going to function and live, it must do so in conformity to the will of Him who is the head. When churches simply do what they wish for their own purposes, it is rebellious at best and outright dying (or dead) at worst.
It is true that sin often causes confusion within the body, much like a stroke does, creating a blockage between the brain and the rest of the body. Yet, that is not the ideal nor should it be something with which the church should be content. Indeed, the purpose of church discipline is for the chastising of sin, so that the body may behave like Jesus calls the body to behave so that it may indeed reflect the fullness of Christ to a watching world.
Witness in John
In the Greek New Testament, the common word for “witness” or “testimony” is μαρτυρέω (martureo), which which we get the English word, martyr. There are variations of this word that can be used as a noun or communicate that there are more than one who is witnessing, but the root word remains the same.
The objective behind this word study begins with Jesus’ statement to Pilate that Jesus’ purpose is to “bear witness to the truth” or, depending on how you wish to translate John 18:37, “testify to the truth.” When I think about testifying regarding a matter, the first thing that comes to mind are the creeds and confessions of the church. I think of the Latin phrase, Credo, Ergo Confiteor — “I believe, therefore I confess…” So, when we find Jesus making a testimony — giving a witness as it were — before Pilate, it ought to draw our attention to his words.
Usually, when we see this language in John 18:37, we focus on the words before it, “for this I was born, for this I came into the world.” There are a handful of things that Jesus says he came into the world to do — something extremely important to look at — but for our purposes here, I wanted to focus on the idea that Jesus is testifying to the truth…and really, on a more significant level, to the idea of testimony in John’s writings. It should be noted that the other Evangelists also used the word “testify,” but not nearly as regularly as does John. As John carries his use of this term into his Epistles, those references have been included in this study as well.
In John’s prologue, he employs this term three times: John 1:7,8,15. What is interesting about this is that all three of these references are to John the Baptist and his bearing witness to the Messiah. John is called one who bears witness to the light so that men may believe. Without a witness, faith does not emerge from the heart of men — as Paul writes in Romans 10:17, “Faith comes by hearing and hearing by the Word of Christ.” Verse 15 builds doctrinally on this matter in that it introduces the preexistence of Christ. It is a reminder that for John, even in the beginning of his Gospel, the idea of witness carries with it factual content — doctrine — not just personal feelings.
As we continue into the narrative and find John the Baptist’s ministry introduced, we find three more uses of the term in verses 19, 32, and 34. Verse 19 introduces what is the “testimony” of John. What is that testimony? He testifies that he is the voice of one crying out in the wilderness of whom Isaiah speaks (Isaiah 40:3). In verse 32 we find John’s testimony as to the anointing of Jesus as the dove descends upon him and in verse 34 we are given the definition (again a doctrinal statement) that Jesus is the Son of God.
What I want to highlight is that already we are seeing doctrinal elements showing up as part of the testimony of the believer. In this case, they are of the eternality of Jesus and of the fact that he is the Son of God. While much can be written as to the meaning and significance of these statements, I want to confine my observations here to the point that both of these ideas will become prominent in the early creeds of the church. Perhaps to present it a different way, the Creeds of the church do not teach us what to believe; they articulate for us what the True Church has always believed.
John 2:25 is the next use of the terminology. Here we are told that Jesus does not need someone to “bear witness” or to “testify” as to the nature of man. We need to say little here other than the fact that once again, we have something of the divine attributes of Christ (omniscience) being presented, though not necessarily in the context of a creed but simply mentioned in the historical narrative.
In John 3:11, we find Jesus engaged in a dialogue with Nicodemus. Jesus’ condemnation against Nicodemus is that he and his disciples are testifying to what they have seen but that the religious establishment that Nicodemus represents does not accept it. Yet, what is this testimony that has been seen? The testimony finds itself laid out in the dialogue that goes before — and it is a condemning one. No one can believe unless the Holy Spirit gives rebirth. How have Jesus and the disciples “seen” this? It is clearly seen in the rejection of Jesus by the religious establishment. It is a reminder to us today of just how much damage is done to the church of Jesus Christ when those who are not regenerated are permitted to hold positions of leadership or influence. In the case of Nicodemus, Jesus’ condemnation seems to have shaken him up as we see Nicodemus returning in John’s narrative later, but that time as a “secret disciple” of our Lord.
John 3:26 and 28 return us to John the Baptist and his testimony. The first verse again asserts that John has borne witness as to Jesus being the Messiah and in verse 28 we find John’s testimony that he is the forerunner.
Again, we find this language in chapter 3. In this case, verses 32 and 33. Here John the Apostle speaks of Jesus’ witness to what he has seen and heard (verse 34 helps clarify this that these things are from God the Father). Again, the Jews have denied this but God has sealed the testimony as being true. How has it been sealed? Arguably with the miracles but also with the Spirit given to the ones who believe (verse 34).
In John 4:39 we find the Samaritan woman testifying to the townspeople what she knew about Jesus. Again, this is more of a narrative description than a theological one, but it reminds us of two important principles. First, that we are all called to “witness” or to “testify.” What does that look like? It means we testify to others what we know to be true. How interesting that our Creeds do just that. Thus, how important our creeds are to the faithful witness of God’s people. And, if we ignore the historic creeds and confessions, what we tell others about Jesus is purely subjective.
John 4:44 is the very familiar proverb that a prophet has no honor in his own country, yet it stands in stark contrast to the words of the Samaritans that come just two verses earlier, that Jesus is “the Savior of the world,” again language that is fundamental to later creeds and confessions.
John 5 contains extensive use of the term testimony in the context of those people and entities that testify to Christ. We find the word found in verses 31,32,33,34,36,37, and 39. Verse 31 is Jesus’ statement that he is not alone in bearing witness to himself (an allusion back to the Old Testament model of needing two to three witnesses to substantiate major crimes), In verses 32, 33, and 34 we find references to the testimony that John the Baptist brought, remembering too that John was a priest and priests were responsible for the testimonies of God to the end that even the Tabernacle was referred to as the “Tabernacle of Testimony.” Verse 36 refers to the works (miracles) that God did through Jesus as testimonies of who he was and in verse 37, Jesus refers to the Father himself who had testified to him. In fact, Jesus goes on in verse 38 to say that if you deny that Jesus is who he said he is, then you deny the Father and do not have the Father’s word abiding in you. Finally, in verse 39, Jesus speaks of the Scriptures as bearing witness to him and closes the section with a blazing condemnation in verse 46 — if you deny Jesus you deny the Scriptures and you are accused by Moses (who also wrote of Jesus). Indeed, it is a reminder that the Jews (even of today) who reject Jesus also reject Moses.
In John 7:7, Jesus testifies that the world hates him because Jesus testifies that the works of the world are evil.
John 8:13,14,17, and 18 again form a unit. Even after Jesus’ statement in chapter 5 that others have testified about him, the Pharisees come back to the same notion and again accuse Jesus of testifying to himself (verse 13). Verse 14 begins with the language that he can testify to himself because his testimony is true (Proverbs 12:17) and then condemns the Pharisees by telling them that they do not know from whence he came. He indeed came from heaven, thus the Pharisees are rightly accused again of not knowing God. In their zeal to obey the letter of the Law they lost the Lawgiver himself. In verses 17 and 18, Jesus comes back to this and affirms that when he speaks, the Father is speaking through him. His testimony is the very testimony of God. This statement is not only an affirmation that Jesus is a prophet (a prophet’s job is to testify the word of God to God’s people) but also that the content of Jesus’ message, that he is the Son of God, is true.
John 10:25 echoes John 5:36 that the works he does testifies to who he is.
John 12:17 is a narrative account that those who saw Jesus raise Lazarus testified to who Jesus was. Who but God has the power over life and death?
John 13:21, at first simply looks like a simply narrative comment — namely that someone at the table (Judas) would betray him. Yet, when you once again look to the historical confession of the Christian church, the betrayal of our Lord holds itself as a prominent doctrine reminding us too that the enemies of our Lord, like Judas, will be remembered forever as accursed by God.
John 15:26 and 27 speak of the Holy Spirit testifying about Jesus to the Apostles and then of the Apostles testifying about Jesus to the world. John also testifies that those with the Holy Spirit need no teacher because the Spirit teaches them (1 John 2:27). Yet, of whom does the Spirit testify? Jesus. One of the testimonies against the prosperity preachers and the New Apostolic Reformation (NAR) today is that they typically only speak to build themselves up or to build up their brand of theology. That very act testifies that it is not the Spirit of God who is guiding them.
Chapter 18 brings us into the false trials of our Lord. Verse 23 is Jesus rebuking the High Priest for striking him without reason and verse 37 is his statement to Pilate that he is testifying to the truth.
John 19:35 takes us back to the language of the Holy Spirit testifying as to the person and resurrection of Christ. Again, these are essential themes to the historical confessions and creeds of the Church and in John 21:24 we find John testifying to the truth of the words of his book.
As we move into the Epistles of John, you will notice that John places more emphasis on those things that must be a part of our Christian witness — things that are reflected in the historical creedal and confessional language of the church.
1 John 1:2 — that Jesus is the source of eternal life
1 John 4:14 — that Jesus is the Savior of the World
1 John 5:6-7 — depending on your translation, that the Holy Spirit testifies to the reality of who Jesus is
1 John 5:9 — the witness of God is greater than that of men and God’s witness is that Jesus is his Son.
1 John 5:10 — the one who believes has the witness in himself (Holy Spirit) and the one who does not believe does not have this witness. Spiritual life comes through faith.
1 John 5:11 — part of the witness God has given us is that of the gift of eternal life.
3 John 3 — the witness that the church is walking faithfully
3 John 6 — the witness that the church genuinely loves the body
3 John 12 — Demetrius’ good witness
Thoughts:
Most certainly, the witness of Jesus that is truth has to do with who he is and arguable with the idea that there is salvation in none but he. Yet, with that said, we ought to note how many doctrinal passages are included in these references. It stands as a reminder to us that the witness of the Church is not an arbitrary thing, but it includes a body of ideas and teachings that must be held if one is claiming to be a Christian. These things have historically been included in the creeds and confessions of the Church…language that the church today has largely abandoned to our great harm.
Jesus is King — Take Dominion in His Name!
“Which he worked in Christ, raising him from the dead and sitting him at the right hand in the heavenly places above every ruler and authority and power and dominion and every name which has been named — not only in this age but also in that which is to come.”
(Ephesians 1:20-21)
One of the beauties of Paul’s letters is not only is he a systematic thinker who lays out the depths of theology before the church of Jesus Christ, but also that he occasionally breaks out into benedictions. It is an ongoing reminder to us that while the Christian faith does have intellectual content, that content of our faith ought always draw us to bask in the awe that we have for our savior. How remarkable and amazing is our God! Truth about Him and praise for Him must never be made separate. As the Sons of Korah wrote:
“Great is Yahweh! Worthy of Praise!
In the city of our God and on his holy mountain!”
(Psalm 48:2, verse 1 in English translations)
Yet, we must not stop here, presuming that this is merely an expression of Paul’s awe for our Savior. For indeed, in praising Christ, he lays out an important principle. The principle is that Jesus is enthroned over all creation. He is not waiting for some future reign as some Christians would suggest, but he already reigns from heaven on high. And he reigns over all things. He certainly reigns over his church, which Paul will bring out in the verses that follow, but he rules over nations and powers and authorities in heaven and earth. He has been exalted on high and before him every knee shall bow and tongue confess that Jesus is Lord. Jesus’ reign over creation is not that of a coming and future King, but it is that of a present and eternal King.
One of the sad things in the world today is that many Christians behave and act as if they are a people without a king. They are waiting as it were, but they see no royal authority in power, only chaos reigning on earth. Many behave, then, as if it did not matter how they lived and many more behave as if this world is a fearful place. My friends, that is not the attitude of the Apostle Paul. No. He sees Christ exalted on his throne and ruling over the world. Indeed, the enemy has sought to usurp power and hold territory that is not his own, but it is our role as the church to attack such ideas and to engage the enemy with the confidence that only comes from the knowledge that our King reigns over all creation — things in heaven and on earth and under the earth. We have nothing to fear in the created order — only Him who has redeemed us from death.
Think about how radically our culture would change if the church adopted the mindset of the Apostle Paul rather than the mindset of the defeatists. At times, I have been accused of being a “triumphalist” in my theology. To that, I say, “so be it,” for indeed, if I am triumphalistic, then the Apostle Paul is even mores. Christ reigns over all creation and he has commissioned us to take dominion of all creation through the Gospel — by making disciples of all nations. Shall we take dominion over the creation in the name of our glorious King or shall we return to our petty squabbles, fighting to preserve our own little insignificant places on the rock we call earth? What will it be?
His Power toward Us — Those who Believe
“giving light to the eyes of your heart to know the hope of his calling, which is the riches of the glory of his inheritance in the saints and which is the exceeding greatness of his power toward us, those who believe, according to the outworking of his power and might.”
(Ephesians 1:18-19)
Okay, time to make some people grumpy. What a way to start off. Here’s the problem, people in the west have bought into the idea that human beings are all part of a “brotherhood of man” and that as such, we are all children of God. And in that myth, our problem lies. While there is but one race (the human race), which makes the prejudices that we might have a foolish proposition, within that one race, there are two lines of people. There are some who are children of God and others who are children of the devil (1 John 3:9-10). What distinguishes between the two lines? God’s seed abides in his children and the seed of the devil abides in his.
This, beloved, is what we call election, plain and simple. God has chosen some as his own and places his seed in them. We do not deserve this privilege nor did we earn it or choose it (Romans 9:16). It is a work of God’s grace through faith (Ephesians 2:8-9). And why might such an idea make people mad? It is plainly taught in the Scripture? It makes people mad because they have bought into a wrong side — a wrong paradigm that makes God responsive to the desires of man — and changing paradigms is often a difficult process. In addition, this very principle means that the blessings of God of which Paul is speaking in this text, only belong to the believer. They do not belong to those outside of the faith.
And thus, Paul writes, that all of these things which we have been speaking, through the power of God, have been “toward us, those who believe.” The unbeliever is not adopted into God’s household and thus cannot address God as “Father.” The children of the devil can have no assurance of glory and eternal life in heaven. The reprobate do not have light for their eyes that would give them spiritual sight — they are left blind so that they will not turn from their wicked ways and repent (remember Isaiah’s language that we cited above). And yes, people often get testy when confronted with ideas such as these.
Yet, if you are a believer, then these promises do belong to you. What makes one a believer? We talked a little about assurance above, but it is worth going back to Paul’s language of Romans 10:9-13. If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. Indeed, there is much that can be said as we unpackaged these verses, but on the most basic level, there must be faith in the historical bodily resurrection of Christ. That does not mean you believe that he spiritually rose and “lives in your heart,” but that he physically rose and ascended into heaven where now he sits at the right hand of God as King over his Church and over his creation.
Yet salvation is not just a matter of belief; it is a matter of confession that Jesus is Lord. That is simply another way of saying that Jesus is not just a King, but that he is your King and that you live your life in submission to him. That, of course, sends us back to John’s language which speaks of practicing righteousness or practicing sin. You cannot confess Jesus as Lord with any sense of integrity or meaning if you do not seek to live in obedience to His Law. No, we are not saved by our obedience; our obedience is the testimony that we are saved. If someone seeks to live life however they wish and cares not for what the Word of God commands of him, that person cannot be said to be a Christian and thus these promises do not belong to him. Sobering, isn’t it?
Being one of “those who believe” is not something that only requires church attendance from you — a couple hours on Sunday mornings. No, being “those who believe” is something that demands a lifestyle from you — one that is in submission to the Word of God in every way possible. No, we won’t get it right all of the time, but that is not the call. Our call is to strive in that direction so that our King is honored by the actions of those who profess Him.
The Zacchaeus Principle
“Do not store up treasures for yourself on the earth where moth and rust can destroy and where thieves can break in and steal it. Store up treasure for yourself in heaven where neither moth nor rust can destroy and where thieves can not break in and steal it. For where your treasure is, there will your heart be also.”
(Matthew 6:19-21)
In speaking about treasure or wealth being stored up in heaven, it is often assumed that one must become like the rich young ruler and give away all he or she has to the poor and go into a life of humble and impoverished service. It is fair that some people are called to such a lifestyle. The rich young ruler is the prime example of this but also people like Joseph Scriven, John Wesley, and John Wycliffe come to mind. These people chose to live lives of poverty and service to build the kingdom of heaven and God chose to bless their labors.
But then there was also Zacchaeus — mentioned in Luke’s Gospel shortly after the account of the rich young ruler. Never does Jesus ask Zacchaeus to sell all he has and give it to the poor. Zacchaeus simply is asked to repay that which he has defrauded others. Why this difference? The difference is found once again in the account of the rich young ruler — that man loved his money and the love of money is the root of all evil (1 Timothy 6:10). The heart of Zacchaeus is clearly in a different place.
The assumption that is often made is that when people speak of storing up treasure in heaven and of using wealth to build Christ’s kingdom and not a personal earthly kingdom, is that then one must give up all the wealth they have and donate it to various charities or missionaries. And friends, if that is what God is calling you to do, then praise the Lord and I would be happy to suggest some missional works that are worthy of your support. That we might call the rich young ruler model.
But might there be a Zacchaeus model as well? Indeed, there must be given that Jesus seems to do so. One might also note that there have been many people that God has blessed with worldly resources to the end that they might focus on building the kingdom with their very special gifts. John Calvin, for instance, it is often pointed out, had financial wealth at his disposal. He lived modestly and served not only as a pastor, teacher, and reformer, but also produced a wealth of theological resources for which the church is forever indebted. One could say the same thing of someone like John Owen whose collected works are still being read with a great deal of profit by pastors, teachers, and laymen in the church today. Arthur Pink, too, had the resources from his father’s estate, to retreat from public life and give himself entirely to writing. And like Owen and Calvin before him, the church of Jesus Christ is far richer because of those volumes. We might also think of people like Frederick III of Saxony, who used his wealth and influence to protect Martin Luther and thus begin the reformation in Germany. We can go on and on with examples of such, but I think we have enough to establish a Zacchaeus principle.
What does it mean to store up your treasure in heaven? It means to use the wealth and resources you are given to build, sustain, or promote the kingdom of God. If the wealth might go to our heart, we must get rid of it — it will bring sin and destruction. If it can remain outside of our hearts and as a tool that can be used for the glory of God, then we are to use our resources in such a way as to promote Christ’s kingdom. Indeed, in some cases that may be worked out in charity, but in other cases it may provide a platform through which service can be done or God’s people can be sheltered from the storms of persecution. Wealth only destroys us when it finds itself as an object of our love and affection — something that is cherished and held onto at the expense of doing ministry. There are both rich young rulers and Zacchaeus’ all around; if you watch their actions closely, discerning the difference is typically not that hard.
The Riches of His Inheritance
“giving light to the eyes of your heart to know the hope of his calling, which is the riches of the glory of his inheritance in the saints and which is the exceeding greatness of his power toward us, those who believe, according to the outworking of his power and might.”
(Ephesians 1:18-19)
Following the line of logic that this spiritual sight gives us assurance of our salvation, how is this assurance the “riches of the glory of his inheritance”? Usually when we think of “riches,” we think of wealth and gold and things that bring us physical comfort and pleasure. Or maybe, we might put it more succinctly, riches refer to those things of value in our lives.
Yet, beloved, what could be more valuable than the assurance of your salvation? Truly, there is nothing. The snakes that offer you a prosperity gospel think that worldly wealth is what is in sight here, but worldly wealth is not extolled in Paul’s writings especially. There may be places in the Old Testament where such is extolled but those Old Testament statements and pictures are shadows of a spiritual reality that is more fully revealed in Christ in the New Testament. And Jesus clearly teaches us that heaven is the only place where our treasures should be stored up.
So, indeed, our assurance is of the greatest value of all. And in that we find the riches and glory (think, “weightiness” or “importance”) of our eternal inheritance. And, to those who point you to wealth on earth, remind them that God only gives wealth on earth to be used for the building up of His Kingdom, pointing men and women toward Christ.
Assurance of Salvation
“giving light to the eyes of your heart to know the hope of his calling, which is the riches of the glory of his inheritance in the saints and which is the exceeding greatness of his power toward us, those who believe, according to the outworking of his power and might.”
(Ephesians 1:18-19)
And thus, when there is light in the eyes of your heart — when the Holy Spirit has opened your eyes so that you may see with eyes of faith and not with natural sight — what is the end goal? It is that we may know the hope of God’s calling. This is a matter of both confidence and assurance.
Assurance is a question with which many Christians struggle. “How can I know that I am saved?” people often ask. Arguably the two most poignant passages that can be pointed to are in Habakkuk 2:4 and Romans 8:16. In the first, the prophet makes the very clear statement that the righteous shall live by faith. This passage, of course, is quoted by Paul in Romans 1:17, Galatians 3:11, and then in Hebrews 10:38. The second passage mentioned above speaks of the Holy Spirit testifying to our spirit that we are children of God. Since only those who are elect to salvation are God’s children, if the Holy Spirit so testifies to us that we are God’s children, then that is a mark of the faith we have.
True, these two passages are somewhat subjective. Nevertheless, they give you a clear starting point. Look at your life. Do you live righteously? Or, at least, do you try to do so to the best of your ability? And, when a Christian brother or sister points out sin in your life, do you seek to reform that sin because you want to honor Jesus by the way you live? If this describes you, it is a pretty good indication that you are a true Christian. And, if the testimony of the Holy Spirit affirms with your spirit that you are a born again believer — a child of God — then again, you should take this as assurance.
In a more objective sense, 1 John also offers us a very clear indicator of the mark of a Christian versus the mark of a non-Christian. There are various questions about what one believes regarding sin, regarding the person of Christ, and how one lives out their faith. One of the most striking questions that John asks is whether you love your brothers and sisters in faith. John goes as far as to say that if you see a fellow believer in need and you close your heart to him when you have the ability to help, then God’s love does not abide in you (1 John 3:17). In the verses that lead up to this statement, John addresses things from the other perspective and states that everyone who hates his brother is a murderer and eternal life does not dwell in him (1 John 3:15). So, more objectively, perhaps, you can ask yourself, have you hardened your heart against a fellow Christian and are refusing to help him or her when they have need? If so, you are not a believer according to the Apostle John. Repent and sin against your brother no more.
Faith gives assurance, but that faith needs to be a genuine faith — one that affects not just the perception you have of yourself but also the way you live. And that is where the boldness of hope comes into play. Part of the reason that the Christian does not live in the same way the world lives is because we have a hope of something better. What is the world to us when we are promised both heaven and a new creation? Why would we even want to build our treasure here where it can be spoiled or taxed away from us? No, as Christians we store up our treasures in heaven. We do not allow our churches to function as businesses; we function like military outposts in enemy territory, laboring to tear down every stronghold that raises itself up against the knowledge of God. We have the boldness or confidence to live in that way because we hav the hope of glory. Beloved, if you are a true Christian, you will seek to store your treasure in heaven and not on earth. Be at work building the Kingdom of Jesus Christ.
Saturday Word Study: The Fear of God (plus, the reason for and solution to America’s unrest)
We have a tendency to talk a great deal about the Fear of the Lord. It is the foundation of wisdom and knowledge and it is a way of life for the believer. We cannot even hope to claim to be part of God’s covenant if the fear of the Lord is not within us.
There is another phrase, though, that sometimes goes overlooked, but is no less significant. And that is the fear of God. In principle, the language is interchangeable, as the Lord is God, nevertheless, there are some interesting connotations that are connected to the language of “the fear of God.”
The Phrase itself shows up ten times in the Bible:
Genesis 20:11 — “And Abraham said, ‘Because I said, ‘truly there is no fear of God in this place they will slay me because of my wife.’’”
In context, Abraham has once again told a king that Sarah was his sister and not his wife. In ancient times, if you married a wealthy widow, her wealth became yours and Abraham feared that if king Abimelech knew that Sarah was his wife, Abimelech would kill Abraham for the wealth. Why does Abraham expect such lawlessness? It is because Abraham knows that where there is no fear of God in the land, there will be no fear of the law. The Apostle John says that sin is lawlessness. Abraham’s conclusion is that lawlessness is a result of not fearing God. A brief survey of the news in America and in the world seems to be a testimony to this great truth. Where there is no fear of God in our nation, there is nothing but lawlessness and chaos.
2 Samuel 23:1-4 — “Now these are the last words of David — an utterance of David, the son of Jesse, an utterance of the warrior was was raised on high and anointed by the God of Jacob, the sweet psalmist of Israel: ‘The Spirit of Yahweh speaks by me; his word is upon my tongue. The God of Israel says to me, the Rock of Israel speaks; he who rules over men, who rules righteously in the fear of God — as the light of the morning, the sun rises; on a cloudless morning it shines bright like rain on the grass of the earth.”
Verse 3 is the passage in question, but since the language of David is poetic at this point, it was fitting to set the context. In many ways, what is found here is the opposite of what we saw in the previous passage. When there is no fear of God there is lawlessness, but when those who rule do so in the fear of God, it is refreshing to the people, like bright sun in the morning or the sparkle of rain as it glistens on the freshly watered grass — such is the righteous rule of those who fear God. In light of these two passages, the question should be raised: “Why would we ever want the ungodly to lead us in the community or the nation?
Nehemiah 5:15 — “Yet the former governors which were before me weighed heavily upon the people and took from them bread and wine after the forty silver shekels — even from their servants. They domineered over the people. But I did not do so because I feared God.”
Nehemiah’s is a wonderful life to study and clearly he is a man of great integrity. But in Nehemiah’s own words, why is he a man of integrity? Why does he act justly and even benevolently with the people? It is because he feared God. How often our political leaders try and take credit for the good deeds that they do. Nehemiah does not think that way. From his perspective, what he does he does out of the fear of God — he knows that God has placed him in that position of authority and that he will be accountable to God for all the decisions he makes.
Romans 3:18 — “There is no fear of God in front of their eyes.”
This, of course, is cited from Psalm 36:1, which reads: “Transgression utters to the wicked in the depth of his heart; there is no dread of God before his eyes.” What is interesting on a linguistic level is that in the Hebrew the term פשׁע (pasha) is employed rather than the ordinary word for fear, ירא (yara). Commonly פשׁע (pasha) is translated as “dread” and that in itself remains to be another word study. Nevertheless, as Paul understands the use of Psalm 36, the same idea is communicated. The natural man is a man who does not fear God but who is wicked utterly. Such a man is a man apart from the saving grace of God.
2 Corinthians 7:1 — “Therefore, having these promises, beloved, let us cleanse ourselves from the defilement of the flesh and spirit, striving for holiness in the fear of God.”
What is the promise that Paul is speaking of in this verse? It is the promise that God would take us to himself as his people. And thus, in light of that promise there is a commitment to strive to cleanse from being defiled (sanctification) in body and spirit (notice that the spiritual side of man has been corrupted by sin just as the physical side of man). More importantly, given our study, notice that true holiness is always paired with the fear of God — it is impossible to have one without the other.
Depending on the English translation you happen to use, there are other passages that speak of the fear of God. For instance, Job 4:6. In these cases, though, the phrase “fear of God” is either inferred (as in the aforementioned passage in Job) or the term “dread” us used (as in Psalm 36:1). Our goal has been to focus today on the explicit statement, “fear of God.”
The obvious conclusion that can be drawn from this can be found in the society around us. If you want to know why there is chaos in our nation and in the world, it is largely because there is no fear of God. When man does not fear God, he will not fear the law of man and sin will ensue. At this moment we are seeing this not only in Portland but also in many other parts of our nation.
So, what is the solution for our nation? It is one one that will be brought about through civil laws and conventional human authorities. It is a gospel matter.
Light to the Eyes, not a Fat Heart, That must be Our Prayer
“giving light to the eyes of your heart to know the hope of his calling, which is the riches of the glory of his inheritance in the saints and which is the exceeding greatness of his power toward us, those who believe, according to the outworking of his power and might.”
(Ephesians 1:18-19)
As we have noted already, the density of ideas that are found in these verses is immense and profound. To begin with, we need to tackle this idea of giving light to the eyes of your heart, which is really little more than a continuation of the previous thought. Verse 17 closes with the language of Paul’s prayer for a spirit of wisdom and revelation in the knowledge of God to be instilled in the people of these churches. Having such a spirit, then, produces light for the eyes of the heart.
When Moses stands before the people on the plains of Moab to renew God’s covenant with them, he makes a profound statement. Here he reminds them again of the mighty works of deliverance that God has done. He reminds them of the plagues in Egypt and of the defeat of their enemies in the wilderness. He reminds them that their shoes did not wear out and of God’s provision. And further, Moses reminds the people that they have been stubborn and rebellious despite seeing these mighty works. How does Moses explain this? Notice his words:
“But Yahweh did not give to you a heart to know nor eyes to see nor ears to hear, even to this day.”
(Deuteronomy 29:3 — verse 4 in English translations)
Do you see Moses’ point? The people of Israel witnessed these great events with their human eyes. They heard the great sermons on the Law with their human ears. They understood what they heard with a human heart. Yet, at the same time, God did not give them ears or eyes or a heart so that they might hear and respond in faith.
As is written in the prophet Isaiah:
“And he said, ‘Go and say to this people, ‘You shall surely hear yet you will not understand and you shall surely see yet you will not know. The heart of this people will be made to grow fat and his ears will be heavy and his eyes will be blind — lest he see with his eyes and hear with his ears and understand with his heart and turn and he be healed.’’”
(Isaiah 6:9-10)
These words of God to Isaiah are devastating indeed. God has every intent on keeping Israel dull and unrepentant as a form of judgment upon them. What is even more disconcerting is that Jesus uses these words himself when he explains to the disciples why he teaches in parables (Matthew 13:14-15).
As we look back to Ephesians, the opposite of this language of judgment is what Paul has in sight. It is by the work of the Holy Spirit that this church has eyes that see, ears that hear, and a heart that understands. Further, it will be by a spirit of wisdom and revelation in the knowledge of God that the church will grow in their understanding and that they will live lives in accordance to God’s Word.
At the same time, there is a warning that remains. Those who reject the Word of God and who reject the one who brings that Word will have their ears grow heavy. Or, to borrow from Paul’s letter to Timothy, their ears will grow “itchy” (2 Timothy 4:3). And in turn, their hearts will grow fatty and calloused so as they will not abide with truth but only with those things that suit their sensibilities and passions. Such is the judgment of God and are there not countless illustrations of this all around us today?
A Spirit of Wisdom and Revelation
“Because of this, and hearing of your faith in the Lord Jesus and the love you have toward all the saints, I do not cease to give thanks for you, making remembrance of you in my prayers in order that the God of our Lord Jesus Christ, the Father of Glory, would give you a spirit of wisdom and revelation in the knowledge of him.”
(Ephesians 1:15-17)
For what does Paul pray when he gives thanks for the Ephesian church? His prayer is that God would give to the the spirit of wisdom and revelation in the knowledge of God. This does not so much seem to be a matter of the Holy Spirit (hence we have not capitalized the noun, plus there is no definite article); they already have the Holy Spirit as he is the one who converted them and made them believers in the first place. No, it is so that they would have a spirit of wisdom and that they would have a spirit of revelation.
We have already discussed wisdom at length, but this is just one more reminder of the importance that the Bible places upon wisdom as well as the source of that wisdom, which is the fear of the Lord (Proverbs 9:10). You can have no authentic wisdom if you do not first approach God with fear and reverence. As the psalmist states, nothing but sin results from the lives of those who do not fear God.
“Transgression utters to the wicked in the depth of his heart;
there is no dread of God before his eyes.”
(Psalm 36:2 — verse 1 in English translations)
The second thing for which Paul prays is for a spirit of revelation. We often think of revelation — ἀποκάλυψις (apokalupsis) in the Greek — in terms of the Revelation of Jesus to John that closes our Canon. Because of that, we often only think of revelation in terms of end times things. To be fair, Paul does use this term in such a way (cf. Romans 8:19; 2 Thessalonians 1:7), but he also uses it to speak of God’s revelation to him (Galatians 1:12), and in terms of the full revealing of the Gospel (Romans 16:25). That seems to be the context in which he is using the term here — in other words, that God would more and more reveal to their understandings the magnificent outworking of His Gospel.
Don’t miss the clarification at the end of the verse, though. Paul is praying for the spirit of revelation for the Ephesian church, but that such revelation always be in the knowledge of God. Indeed, how important this principle is, for anything received or held without the knowledge of God is in vain and worthless. As I look around at the evangelical world today, it strikes me at just how often knowledge of God is downplayed. As a result, this generation is without fear of the Lord even in the bodies that proclaim themselves to be churches (for many are not!). Paul makes it abundantly clear that knowledge, to be of any value, must first and foremost be of God. Plenty of people have knowledge of the world but the world is passing away. The things of God are eternal.
Praying for Each Other
“Because of this, and hearing of your faith in the Lord Jesus and the love you have toward all the saints, I do not cease to give thanks for you, making remembrance of you in my prayers in order that the God of our Lord Jesus Christ, the Father of Glory, would give you a spirit of wisdom and revelation in the knowledge of him.”
(Ephesians 1:15-17)
What is the “this” that Paul has in mind? The previous verse provides us with the context that gives us the answer. The “this” is that we have been adopted into God’s household by the work of Christ and we are God’s possession, and so, “because of this” plus the faith of the Ephesians and the reputation they have of having love for the Saints, Paul never ceases to give thanks to God for them nor does he cease to remember them in his prayers.
There is a model of prayer here that I think sometimes goes overlooked. For whom is Paul praying? He is praying for the believers in Ephesus. How often our prayer life is predominately focused on ourselves rather than on others. Here, Paul is making a point of clarifying that he is constantly in prayer for these brothers in Ephesus and that he celebrates what God is doing in them and of what God will do in them. While it is clear from his writings that Paul commonly prays for strength to do that which he has been called to do, that is not his primary focus here.
Paul’s focus is clearly on the wellbeing of Christ’s church as a whole, not just the parts with which he is directly involved. How sad it is that we have lost that in the church today. Too many denominations, for instance, are only interested in promoting their own “brand” of Christianity and worship rather than seeing the True Church of Jesus Christ be built up. Why is it that churches often feel threatened by the presence of a nearby church rather than to see the other fellowship as a potential ally in the work to be done? The church functions more like a business than it does like a military expeditionary force, and that is a problem.
To the Praise of His Glory…Amen!
“who is the downpayment of our inheritance, into the redemption of his possession, to the praise of his glory.”
(Ephesians 1:14)
We have seen this language already in Ephesians , but it is worth reiterating again and again. Why does God give us the Holy Spirit as a downpayment of our inheritance while also bringing us into redemption? It is for His glory and his glory alone. It is not because we are special, loved, or otherwise worthy of this gift. It is because Jesus is special and loved and worthy of this and he did all he did for God’s glory (John 8:50). We do receive the care and love of God not as a result of anything in ourselves, but entirely because God desires to act in a way that he will be glorified and rightly so. It’s not about you and it is not about me; it never has been. It is about God and it is about His glory — we simply are given the privilege of praising Him for who he is and to be able to do that, God must change our hearts.
Humans, professing Christians and non-Christians alike, tend toward being self-centered and selfish. We wish to merit something before God and be seen as great in his kingdom. Recently I had a run in with a gentleman who proclaimed himself one of America’s most important theologians. My experience is that if you need to tell others how important you are, you probably aren’t. But it’s sad, because people often think in categories like this. People think that without such and such a person, the church could never do this ministry or that ministry. People think that without these big names within cultural America, like Ravi Zacharias or R.C. Sproul, that the church could not function. And while I am grateful for men such as these, the church can do just fine without them. We just need to stop looking to human “superheroes” and start looking to our divine King, Jesus Christ. And we need to obey his commands as given in scripture. He will honor himself in and through us.
Again, it cannot be said enough, we are to honor God and not ourselves. This is Paul’s point. As the old Christian poet put it, “nothing in my hands I bring; simply to the cross I cling.” Or, more accurately, God brings me to himself as a slave bereft of anything that might make me desirable to Him and he binds me to the cross so that I may never be lost. And slowly, ever so slowly, he changes me, conforming me into the image of His Son. It is not because I deserve it and it is not because I can somehow cling strongly to the Cross of Christ. It is because He has done it in me for His own glory and praise. And indeed, I will give it.
I am His Possession
“who is the downpayment of our inheritance, into the redemption of his possession, to the praise of his glory.”
(Ephesians 1:14)
Do you notice the language that is used here? Paul is writing that as Christians, because of the work of Christ, we have been redeemed into God’s possession. His possession? What exactly is that referring to?
In short, it is a reminder that when you have been redeemed from something you are also being redeemed to something else. No, we don’t become our own men and women. No, we don’t get to choose who we will serve. We are like a slave that has been purchased from one master and placed in the family of another master. Jesus’ work sets you free indeed (John 8:36), but not free from all things, free from sin and death, the greatest enemies that you face. But the believer is now brought into the household of God and given a new (and benevolent) master and thus, it is Him that we now serve.
This is one of those areas that the universalists and the Wesleyans tend to fall short in their theology. The universalist will argue that Jesus’ death applied to all of mankind, making the person free to be their own person and to live however they wish. The Wesleyan argues in his notion of “prevenient grace” that Jesus again dies for all mankind, giving us the ability to choose to enter his house and serve him if we desire.
Yet, none of that is what the Apostle Paul is saying here. He is clearly stating that the faith we are given is a downpayment (assurance) that we have been redeemed (halelujah!) into God’s possession. We belong to God and in turn, have an obligation to serve and follow Him: obedience to our new and greater Master and Lord. There is no middle ground and there is no matter of me choosing this or that. If I am redeemed from my slavery to sin and death, I now become a slave to Christ and to righteousness. This indeed may not be a popular notion in our age of rampant individualism, but is the language of the inspired text. Upon which will you stand as authoritative?
Saturday Word Study: Testimony in Psalm 119
The word in Hebrew that is translated as testimony is עֵדוּת (eduth), and is derived from עֵדe (ed—note that both of these words are pronounced with an “ae” sound in English). Both words carry similar meanings, though the connotations vary somewhat in terms of how they are used.
The first word, עֵדוּת e (eduth), refers to a witness or testimony, but is normally used in terms of legally binding stipulations or laws. The Tabernacle is, for example, called the Tabernacle of Testimony (Numbers 17:4) because they were the home of the tablets of the Ten Commandments. This becomes very pronounced when you get to verse 10 of the same chapter, for Moses is told to put the staff of Aaron before the testimony — ultimately the staff then was kept with the 10 commandments (Hebrews 9:4).
Thus, when Psalm 119 speaks of testimony in this sense, it can be said to be speaking of the Moral Law (10 Commandments). Of course, all of God’s Law — all of the Scriptures even — are connected with the Ten Commandments. This word testimony is found 9 times in the 119th psalm (which should tell us something right there), and is located in verses 14, 31, 36, 88, 99, 111, 129, 144, and 157.
The second word עֵד (ed), is a massively important word in Hebrew and is found 118 times in the Old Testament even though it is not explicitly found in Psalm 119. It refers to the idea of witness in much the same way as the New Testament Greek term μαρτυρία (marturia—from which we get the term “martyr”) is used. This word refers to that witness which confirms the truth to be so. This is one’s testimony of faith before men, for example, as well as being a testimony in a court of law.
The connection between these two words is found in the concept of the covenant of God. God’s covenant with his people is his עֵד (ed), but this עֵד (ed) contains stipulations for those that would be in covenant with our Lord and King. Those stipulations are the עֵדוּת e (eduth) of God.
What is also worth noting is that another word that is derived from עֵד (ed) is the term עֵדַה (edah), which means “congregation,” referring to a gathering of God’s people. God’s people are those that he has put into relationship with himself through his covenant, his עֵד (ed), and regulates through his עֵדוּת e (eduth). All very closely connected. This word is found 14 times in Psalm 119 (vs. 2, 22, 24, 46, 59, 79, 95, 119, 125, 138, 146, 152, 167, 168). So closely are these words and ideas related that in most, if not all cases, when Psalm 119 is translated into English, they have translated it as “testimony” rather than congregation. This is probably a little misleading in the crossover to English, but at the same time, in the context of the Psalm, it appears that the Psalmist is doing much the same thing—wedding together these ideas. Or, to put it another way, the presence of the covenant people of God are God’s testimony to his own covenant faithfulness—his חֶסֶד (chesed—pronounced with a hard “ch” like in “Loch Ness”). The word חֶסֶד (chesed) is variously translated in our English Bibles, but refers to the covenantal faithfulness of God in spite of our covenantal unfaithfulness, and is found 7 times in Psalm 119 (vs. 41, 64, 76, 88, 124, 149, 159) and is often translated as “steadfast love” or “mercy.”
With this in mind, permit me to digress to Deuteronomy 6:4 for a moment, commonly called “the Shema” in Hebrew circles. The bulk of the book of Deuteronomy consists of Moses’ sermonic expositions of the Ten Commandments, forming a Constitution for the people of Israel. With this in mind, the Shema functions essentially as the preamble to the constitution for the people. In fact, in Judaism, Deuteronomy 6:4 is considered to be the single most important verse in the Bible and the very language that defines them as a people—giving them their national identity. It establishes their relationship with God as a covenant people and reminds them that they are a people who have been given a name, loved as such by their God. It is the first prayer that the faithful Hebrew prays when he wakes in the morning and the last prayer he prays before he goes to bed at night. It is also chanted at the beginning of a traditional synagogue service. What is especially interesting is the way it is written in the Hebrew Bible:
שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהינוּ יְהוָה אֶהָד
Note that the last letter of the first and last words have been written larger and in bold print. These two letters, when taken out of the verse spell, עֵד (ed) — or witness. In other words, the Shema itself is the witness of the Jewish people to their God, just as the covenant is God’s עֵד (ed) to his people. Lastly, if you reverse the letters of עֵד (ed), you end up with the word דֵּעַ (de’a), which means “knowledge.” Just as fear of the Lord is the beginning of all wisdom (Psalm 111:10), so too is all true knowledge rooted in the covenant of God. Any pursuit of knowledge apart from God’s revelation through his covenant is vanity, Solomon reminds us in Ecclesiastes.
Covenant is, as we know, the context in which God interacts with his people. On the very first day that Adam was alive and placed in the Garden God established his covenant with Adam and set before Adam the עֵדוּת e (eduth) of the covenant—don’t eat lest you will die-die. The punishments given out after the fall are the consequences of their failure to fulfill the covenant. Genesis 3:15, though reminds us that a Messiah is coming who will redeem his people from bondage to the one who led them into sin. Genesis 15 provides us with a foretaste of what would happen to this divine Messiah, though. In the context, God is confirming his covenant with Abraham and Abraham is sent to divide up the animals and separate them creating a bloody path to walk through. In ancient times, when covenants were made between Kings and their Vassals, they would divide up a group of animals like this, and then the Vassal, as a pledge of faithfulness to the covenant, would walk through the middle of the line of animals as if to say, “if I don’t fulfill my part of the covenant, may what happened to these animals happen to me also.” Now, some have suggested that there may be evidence that both the king and vassal walked through this line, but the evidence is varied and this proposition makes little sense as the vassal had no power to enforce this commitment upon the king, where the king certainly had the power to enforce it upon his vassal.
Either way, what is significant is that Abraham should have walked through the bloody pathway, but God puts him into a deep sleep (not unlike the sleep that God put Adam into before he took out his rib to form Eve), and God walked through the bloody pathway in Abraham’s stead. God was saying to Abraham, I will be your covenant mediator and representative for this covenant. If you or your line fail to keep this covenant, may what happened to these animals happen to me as well. And that is exactly what took place on the cross of Calvary. Jesus fulfilled what God promised, bloody and bruised, because we could not be faithful to the עֵדוּת e (eduth) of God’s covenant.
In the context of Psalm 119, the psalmist completely understands that for one to be truly blameless and righteous before the Lord, one must first submit his life to the testimonies of our God—to the עֵדוּת e (eduth) of God’s covenant. Thus, he sets the Law before him as a guide and instructor. We must understand that while the psalmist speaks at times of being blameless before his accusers, this is not to be interpreted in terms of a form of human self-righteousness. Instead, he also understands, as Abraham understood, that his redemption would be paid for by another—by God himself through the promised Messiah, and that his personal righteousness was based, through faith, in the coming of the promised one. At the same time, he understands the thrust of what Paul would say in Romans 6:1-2. In light of that, the psalmist both begins and ends the psalm focused on remembering and obeying the Law of the Lord.
Questions of Assurance
“who is the downpayment of our inheritance, into the redemption of his possession, to the praise of his glory.”
(Ephesians 1:14)
The classic definition of faith is found in Hebrews 1:11:
“And faith is the essence of that which is hoped for, the proof of things not seen.”
This is a definition which we have explored elsewhere and does not bear repeating here. The main idea that the author of Hebrews is driving home is that the faith given to us is part of the proof that God is working within our lives — proof to us and proof to the world. What follows, then, in Hebrews 11, is a series of examples from the lives of those with faith as to what that faith looks like when it is lived out in a believer’s life. One might summarize the chapter this way, “If you live boldly for God and for His Kingdom then it is an indication that you have faith and the faith that you have (as it comes from God) is that which affirms that you are genuinely a child of God.
Paul is alluding to that same idea here. Paul again, ties this idea of a downpayment (or earnest) with the notion of being sealed by the Holy Spirit in 2 Corinthians 1:22 and reminds us that this is once again a work of God in 2 Corinthians 5:5. Why a downpayment? That is simply because we will not understand the fullness of the sealing of the Holy Spirit and the fullness of our faith until we are glorified in the presence of our King and Lord, Jesus Christ. Yet, for now, God gives us a little taste of such things in this life through the faith we are given — and this is a big part of the assurance that we have.
Over the years as a minister, one of the questions that I have often fielded is that of assurance. “How can I know that I am saved?” people ask. Certainly, one of the places I go is to Romans 10 and ask, “Do you believe that God raised Jesus from the dead?” Then I ask, “Do you confess that Jesus is Lord of your life in word by action?” Assuming the answer is “yes” to both of these questions, then my response is to remind them of God’s promise that you will be saved. Remember, our salvation rests in God’s will and power and not in our own.
That said, people often want something that is more experiential in nature (not that a living testimony of Jesus’ Lordship is not experiential — it most certainly is!). So, in such cases, I remind them of this passage and of that in Hebrews 11:1. I ask, “Do you have faith?” If the answer is “yes,” then that faith comes from God himself and he has given it as a kind of “good-faith payment” to assure you that in the fullness of time, what he has begun in you he will make complete and whole. Though you see as through a mirror dimly now, you will one day see as if face to face. If you struggle with assurance of salvation, be encouraged by the faith you have, it is deposited in you by God as a sign that he will fully apply the payment worked by Christ on the cross and bring you eternally into his presence.
Sealed in the Holy Spirit
“In whom we have received an inheritance, being predestined according to the purpose of the one who works all things according to the counsel of his will, to the end that we should exist to the praise of his glory — those who first hoped in Christ; in whom you also, in hearing the word of Truth, the Gospel of our Salvation, in which you also believed and were sealed in the Holy Spirit who was promised.”
(Ephesians 1:11-13)
What then does it mean to say that believers are “sealed in the Holy Spirit”? The obvious use of the term “seal” has to do with the idea of closing something up with the aim of preserving it from decay or contamination. Thus, we might seal a bag of food for sale or a jar of produce so that we can enjoy it at a later date. We also seal our envelopes before mailing them so that no one may tamper with the contents therein. Jesus’ tomb was sealed with a large stone by the Romans in the hope that his body would not be taken from within (Matthew 27:66).
There is another aspect of the notion of sealing that had to do with identifying official documents. And so, when a document was complete, an official would drip wax on the seam of the document (sealing it closed) and then would place a stamp in the cooling wax to identify whose document it was. We still see some documents sealed in a similar fashion or at least stamped with an official “seal” to identify its authenticity. It is this second use of the idea of sealing that is most important to understanding Paul’s language here, though the first use is also of great importance.
After Jesus feeds the five thousand, people come to him seeking more. Jesus’ response is as follows:
“Jesus answered them and said, ‘Amen, Amen, I say to you. You seek me not because you saw signs, but because you ate from the bread and you were full. You should not work for food that perishes but for food that remains to eternal life, which the Son of Man will give to you. For on this one the Father God has sealed.’”
(John 6:26-27)
There is much we could talk about from Jesus’ statement, especially in the contrast that Jesus makes between the benefits of our works, which we earn and perishes and the gift of God given through Jesus Christ that is eternal. Salvation, my friends, is a matter of grace and is the gift of God, not as a result of works, but then again, we will cover that a little later in this great book of Ephesians.
What is most important for our conversation here is the notion of God’s sealing. Who is the one who is sealed? In this case, it is Jesus. What is the sealing referring to? The idea of sealing seems to be a parallel to the idea of the signs which Jesus did — signs that identified him as the Son of God. Thus, the sealing in this case is that God’s hand was upon him not only for preservation, but as a sign to the world that he is who he said he is.
But how, then, does this apply to our passage here in Ephesians? Paul often speaks of seals in his writings. In Romans 4:11 he speaks of circumcision as the seal of righteousness given to the saints in the Old Testament era. It was an identifier that they were a member of the covenant of God — an identifier that would later be replaced by baptism (Colossians 2:11-12).
In 1 Corinthians 9:2, Paul also speaks about the seal of his Apostleship. Again, while Paul is certainly sealed in the hands of God, what is more important (in context) is the notion that this seal of his Apostleship is meant as an indicator to the People as to who he represents — who has called him as an Apostle.
Yet, it is not until we arrive at 2 Corinthians 1:22 and 2 Timothy 2:19 (along with Ephesians) that this terminology is applied to all believers. In each passage, there is the notion that the seal is a guarantee of our salvation — that the Lord knows who are His. Indeed, we are sealed for eternity, but the reason that the seal is good is because it is God’s seal that is upon us — the seal of men will break down and be corrupted, but God’s will not be so.
And so, we return to Ephesians 1:13 (and its parallel in Ephesians 4:30), which speaks of us being sealed by the Holy Spirit for the day of redemption. Again, while we are sealed from corruption, what is of greater significance is that of whose sign we bear — that of God the Father himself through God the Son, Jesus Christ. And thus, with those saints of the Old Testament who are spoken of as “sealed” by the Apostle John in Revelation (Revelation 7:3,4,5,8), we find ourselves joining them as those sealed for redemption and eternity as well. What wonderful assurance that the Christian can have, for our assurance does not come from within us or from that which we earn, but from God the Holy Spirit. It is his Word that we trust but it is also his Work that we trust when it comes to the promise of eternity.
Existing to the Praise of His Glory
“In whom we have received an inheritance, being predestined according to the purpose of the one who works all things according to the counsel of his will, to the end that we should exist to the praise of his glory — those who first hoped in Christ; in whom you also, in hearing the word of Truth, the Gospel of our Salvation, in which you also believed and were sealed in the Holy Spirit who was promised.”
(Ephesians 1:11-13)
“To the end…” To what end does God work all things? Is it so that we might be saved? No, though God works salvation in us to this end. Is it so that we might love God? No; once again, we ought to love God for the work of salvation he has manifested in us and we ought to love God because he is worthy of that love in the ultimate sense. You see, often our answers to a question like this revolve around us and our human perspective. No, God orders all things according to the council of His will so that we should exist to the praise of His glory. It is not about us and it is entirely about God.
Folks, the Bible is not anthropocentric (centered on man), but it is theocentric (centered on God). How hard it is for folks to really wrap their heads and their lives around this truth. Our sin has made us selfish and self-centered and how often we build our theology in such a way as to tickle the ears of our selfishness. When one listens to the evangelists of today, do you pay attention to how they begin? Do they begin with a glorious God who is holy and who is worthy of praise or do they begin with some sort of generic appeal to how you are loved by this God? Do they say, “you must repent and believe!” or do they say, “he is waiting for you to choose him”? How you speak and think when it comes to sharing the Gospel says a lot about your theology and upon what that theology is centered.
Paul’s goal is that we understand that whether Jew (those who first hoped in Christ) or Gentile (the Ephesian church largely), our purpose is to praise God. He is the only thing in this whole creation that is truly worthy of praise and adoration and as a church, we are called to do so and to instruct the world that they are called to do so as well. Whenever we build a theology around us, around our works, or around anything or anyone other than around God himself, we do not faithfully glorify our God…and that ought to cause us to tremble in repentance. How short we often fall and how far we often are from living out — from “existing,” as Paul would say — to the praise of His glory.
Predestination and Human Freedom
“In whom we have received an inheritance, being predestined according to the purpose of the one who works all things according to the counsel of his will, to the end that we who exist to the praise of his glory — those who first hoped in Christ; in whom you also, in hearing the word of Truth, the Gospel of our Salvation, in which you also believed and were sealed in the Holy Spirit who was promised.”
(Ephesians 1:11-13)
The other part of the “predestining” that needs to be fleshed out is the human part. One of the common challenges that people raise against the Biblical notion of predestination has to do with where there is room for the human will and responsibility. If God predestines all things, can it be said that we ever really make a choice of one thing over another? And, if God predestines all things, how can we be held accountable for that which we do?
These are matters that have brought debate within the Christian community across the centuries. In today’s world, it is at the heart not only of the debate between Calvinists and Arminians but extremes on both ends lead to heresy — namely hyper-calvinism on one side and open-theism on the other. Thus, it is worth picking at this question a little bit here.
To begin with, the “all” of “all things” is presented in the absolute. It is true that in some places in scripture, the “all” refers to “all kinds of things” or to “all kinds of people,” but context determines the reading of the word. In this case, there is nothing in the text to suggest anything but the most comprehensive use of the term πᾶς (pas)…or “all.” This is not a reference to God predestining this but not that; it is a reference to God predestining this and that — both the greatest things and the smallest things and all things in between.
It must also be said that the Bible affirms both that God is sovereign and that we are responsible for our actions. If we loose God’s sovereignty in our theology as does Open-theism, then we enter heresy. If we loose human responsibility in our theology as do the Hyper-calvinists, then again, we enter heresy. What the Bible affirms, we too must affirm.
So, how do we balance these two doctrines in a way that keeps our views consistent with that of Scripture? To begin with, we affirm the language we find here in Ephesians 1:11 — that God has predestined all things that come to pass according to the counsel of His will. From the birth and death of a sparrow to the birth and death of the Messiah, God is sovereign over all of these matters. Second, while our will is not free in the libertarian sense, we do make real choices every day of our lives. When I woke up this morning, I decided what I would wear and I decided what I would have for breakfast (amongst other things). These were genuine decisions where I had the option to do other than what I did. Yet, God is the one responsible for creating me and for forming my psyche as a Christian man. And thus, the decisions that I make are perfectly consistent not only with my character but with God’s eternal predestining design.
Does that mean that God has ordained my sin? In a sense, yes. Because we are fallen, we have inherited a sin-nature from our first parents, Adam and Eve. This sin nature means that I am bent toward sin. It is my natural default. Think about that toy car with a bent wheel axle. No matter how you push it, the car will drift to the side and not go in a straight line. Such is the case with humans, except that our bend is far worse and far more encompassing than a bent axle.
And so, God does permit our sin. At the same time, He also permits that sin for a purpose — most commonly for the glory of God and to draw us back to himself in repentance. In other words, sometimes we need to see and experience our own depravity before we will take that depravity seriously. Also, we will never understand grace until we really understand just how undeserving we are of it. Yet, not only are there no surprises when it comes to God and our sin, but it can be said that God is sovereign over our sin as well and further, that God uses our sin in a sinless way to do His will. Somewhere that is going to cause our brain to melt just a little bit, but as this is what the Bible affirms, this is what we too must affirm if we are to remain orthodox in our thinking.
A Predestined Inheritance
“In whom we have received an inheritance, being predestined according to the purpose of the one who works all things according to the counsel of his will, to the end that we who exist to the praise of his glory — those who first hoped in Christ; in whom you also, in hearing the word of Truth, the Gospel of our Salvation, in which you also believed and were sealed in the Holy Spirit who was promised.”
(Ephesians 1:11-13)
It is important to see the flow of Paul’s argument, which ties together Jewish believers and gentile believers into the single body of those whom God has called and predestined. Yet, with that said, as has been the case with much of this book, the theology of these three verses is incredibly compact and needs to be unpackaged somewhat to get to the heart of what Paul is teaching us.
First, note the language of the inheritance. As co-heirs with Christ (Romans 8:17; Galatians 3:29; Ephesians 3:6; Titus 3:7), we are given the right to an inheritance. Some translations prefer to use the word, “obtained,” with respect to this inheritance, but to do so would imply that the inheritance was somehow earned or merited — something contrary to what Paul says immediately in the next clause. The word in question, κληρόω (klaro’o), typically refers to those things gained by drawing lots (something over which God is sovereign — Proverbs 16:33), and not something that is earned or given meritoriously.
No, this inheritance is toward those who were “predestined according to the purpose of the one who works all things according to the council of his will.” When I first became convinced of the Calvinistic view of the sovereignty of God, this verse became my “go-to” verse when I was asked to make my point. In many ways, it is still my go-to verse.
For God to predestine something, that means that God decided beforehand what would take place — deciding before I had done anything on my own — in light of Ephesians 1:4, deciding before the foundation of the earth. And, furthermore, the reason that God decided these things beforehand, according to the Apostle Paul, is because he willed it to be so. God did not foresee our actions and declare it to be the case nor did he act in response to other actions that I had chosen. No, God sovereignly ordained these things to take place entirely on the basis of his sovereign will. One cannot read the scriptures carefully and come away with any other conclusion. God is sovereign over all things that come to pass — nothing is left to chance and hallelujah that it isn’t. All things are done according to the Council of God’s will — as Paul writes in Romans 11:33-36:
Oh, the depths of the riches and of the wisdom and of the knowledge of God! How unfathomable are his decrees and incomprehensible are his ways!
“For who is he who knows the mind of the Lord? Who is he that has become his counselor? Who is he that first gave to him that he might receive repayment? For out of him and through him and for him are all things. For to him is the glory unto eternity, amen!”
Saturday Word Study: “The Evil”
In the book of Judges, seven times the people are said to do “the evil” in the sight of the Lord. While most English translations ignore the definite article, preferring to translate it as “evil” or “evil things,” the Hebrew text clearly presents the term as a definite noun. The authors of this book of the Bible do not explicitly refer to that which this phrase refers, but context most commonly implies that it is a reference to the idolatry of the people of Israel.
When we look for the same phrase, “the evil” or חָרַע (hara), in the rest of the Hebrew Canon, one discovers that there are numerous things that God views as “the evil” and perhaps, it might be suggested, this understanding helps to shed light on Jesus’ language of asking God to delver us from “the evil” or τοῦ πονηροῦ (tou ponerou) in Matthew 6:13. In other words, asking God not to deliver us into temptation but to especially protect us from those sins in this category. References where “the evil” is given more specific definition are found below:
Exodus 33:4 — “the evil word” in context is the news that God was refusing to go with the people due to his idolatry.
Numbers 32:13 — “the evil” is a reference to not trusting God in the wilderness
Deuteronomy 4:25 — making carved images is referred to as “the evil”
Deuteronomy 9:18 — the people worshiping the Golden Calf was “the evil”
Deuteronomy 13:12 — Leading others into idolatry
Deuteronomy 17:2,5,7 — serving idols (note that here the death penalty is mandated for idolatry)
Deuteronomy 19:19-20 — being a malicious witness — conspiring against another
Deuteronomy 21:21 — the rebellious son
Deuteronomy 22:21 — the immoral daughter
Deuteronomy 22:24 — adulterers
Deuteronomy 24:7 — taking a Jew as a slave or selling a Jew into slavery
Deuteronomy 30:15 — here we have “the good” contrasted with “the evil” — obeying God in contrast to serving an idol
Joshua 23:15 — idolatry
1 Samuel 15:19 — Failing to destroy Agog
2 Samuel 12:9 — David’s adultery and the murder of Uriah
2 Samuel 14:17 — once again we find “the good” contrasted with “the evil” — right from wrong, in this case it is a statement that the wisdom of David is akin to the wisdom of the Angel of the Lord
1 Kings 11:6 — Solomon’s pursuit of idols
1 Kings 14:22 — The idolatry of Judah under Rehoboam
1 Kings 15:26 — King Nadab of Israel’s idolatry
1 Kings 15:34 — King Baasha of Israel’s idolatry
1 Kings 16:19; 16:25; 16:30 — more idolatry of the kings
1 Kings 21:20,25 — King Ahab’s idolatry instigated by Jezebel
1 Kings 22:52 — King Ahaziah’s idolatry
2 Kings 3:2; 8:18,27; 13:2,11; 14:24; 15:9,18,24,28; 17:2 — more idolatry from the kings
2 Kings 17:17 — burning sons and daughters in sacrifice to Molech
2 Kings 21:2 — following the practices of pagan nations
2 Kings 21:6,15-16,20; 23:32,37; 24:9,19 — more idolatry
2 Chronicles 12:14; 21:6; 22:4; 29:6; 33:2,6,22; 36:5,9,12 — more idolatry
Esther 7:6 — Haman is the evil
Nehemiah 13:17 — profaning the Sabbath is the evil
Job 2:10 — being under judgment
Psalm 51:4 — adultery and murder
Psalm 54:5,7 — to be under God’s judgment
Ecclesiastes 4:3 — better off is one who has never seen “the evil” deeds (be careful little eyes what you see)
Isaiah 5:20 — “Woe to those who call the evil Good”
Isaiah 65:12; 66:4 — idolatry
Jeremiah 3:17; 7:24; 11:8; 18:12; 32:30; 52:2 — the evil in their hearts is idolatry
Jeremiah 18:10 — the evil is not listening to God’s voice…in light of this, woe to those who claim to be Christians yet choose to ignore the Word of God
Jeremiah 23:22 — speaks of “the evil way”
Ezekiel 13:22 — “the evil way”
Micah 7:3 — idolatry
There is no debating that idolatry is the recurring theme that runs through these passages and indeed, idolatry destroys the people of God and the communities in which we dwell. And even though it is uncommon here in the west to run into people with large idols in their yards or homes, westerners make idols out of so many other things as well: performers, athletes, their wealth, a car or other precious item, etc… Anything that draws you away from having God and focusing on seeing Christ’s kingdom grow, that is an idol in your life. And these things are not just evil in God’s eyes, they are “the evil.” Pray that God delivers you from “the evil” that is in your life — is that not indeed, the heart of Jesus’ prayer?
Yet, we must notice that there are other things that are equally destructive and are “the evil” in God’s eyes. Things like not trusting God, lying, conspiring against the people of God, sexual immorality, murder, calling evil good, and not listening to the Word of God. How often do people turn a blind eye to dishonoring the Sabbath — in the eyes of God, it is “the evil.” Then we have the sacrifice of children to Molech. Indeed, that is another expression of idolatry, but it also contains the idea of the murder of one’s own offspring. How awful a notion that is, yet it is tolerated in society and in many churches.
Finally, there is the sin of following the ways of other nations. That had obvious implications in the lives of those people who lived in ancient Israel but the sin often goes overlooked in the church today. It is commonplace for the church to incorporate pagan traditions into their public worship. Churches often draw from the practices of nature worship, nation worship, and entertainment. How many church holidays have simply been appropriated from secular sources or other religious traditions. When art, drama, organized dance, and patriotism are incorporated into the worship of God’s people, are they not guilty of this? That does not mean that art, dance, drama, and patriotism are bad things in and of themselves; they just do not belong in the worship of God’s people.
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