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^3 “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, ⁴ even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love.” (Ephesians 1:3–4 (ESV)

If you have followed this blog for any length of time you know that when we do a Bible book study, we endeavor to examine the text word for word. This is especially true when considering a doctrinal epistle such as Ephesians.

Before we go any further into the text, it would be wise to define two distinctly opposite words. Those words are eisegesis and exegesis.

The prefix’ for both words come from the Greek language. The prefix eis is a preposition primarily meaning into. The prefix ek is also a preposition. It means out from or out of.

Exegesis, as it pertains to the understanding and interpretation of Scripture, is the discipline of discovering, or drawing out, the Holy Spirit’s intended meaning contained in the biblical text. This is opposite of eisegesis, in which the interpreter seeks to determine the text’s meaning based upon a preconceived personal bias or opinion.

There are four basic questions the exegetical student of Scripture must ask when studying a particular biblical text. These four questions should be ingrained upon the student’s mind.

First, what did the text mean to the original audience? Regarding the book of Ephesians, the original audience would be the believers in Christ in Ephesus. We discover the intended and original meaning by examining each word in each verse of a particular sentence, of a particular paragraph, of a particular chapter, of a particular section, of a particular book of the Bible. In this case, the particular book of the Bible is Ephesians.

Second, what are the differences between the biblical audience and believers in Christ today? Some differences may be slight, while others may be significant. To discover the answer to this question requires an understanding of the cultural and historical context of the biblical passage. An introduction to a biblical book, found in a good study Bible, will provide this information.

Third, what theological principle(s) are contained in the biblical text?  The student of Scripture does not have to read Ephesians very far to discover one of the most profound theological principles in chapter one: the sovereign election of sinners unto salvation by God before the creation of the world.

Fourth, how is the text to be applied in the Christian’s life today? While there is one primary meaning to a biblical text, there may be many applications.

With these four questions in mind, it would be wrong to say. “What does the biblical text mean to me?” Rather, it is more correct to say, “What does the biblical text mean and how may it be applied in my life today?”

Dr. John MacArthur comments, “In many cases, individual feelings and personal experience have replaced sound biblical interpretation. The question ‘What does the Bible mean to me?’ has become more important than ‘What does the Bible mean?’ That is a frighteningly reckless approach to Scripture.”

These four questions will serve us well as we continue our journey through the book of Ephesians. Have a blessed day.

Soli deo Gloria!

^3 “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, ⁴ even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love.” (Ephesians 1:3–4 (ESV)

Some thoughts about God the Father’s elected purpose for believers in Christ to be holy and blameless before Him.

Charles Hodge (1797-1878), Presbyterian theologian and principal of Princeton Theological Seminary (1851-1878) writes, “If election is to holiness as the apostle teaches, it follows ,first, that individuals, and not communities or nations, are the objects of election. Secondly, that holiness in no form can be the ground of election. If men are chosen to be holy, they cannot be chosen because they are holy. Thirdly, it follows that holiness is the only evidence of election. For one who lives to sin to claim to be elected unto holiness, is a contradiction.”

Theologian and Pastor John Calvin (1509-1564), in a sermon from Ephesians 1:4 writes, “You see, then, that that to which he meant to bring the faithful was to make them know that just as God elected them of his own free grace, so he does not give them leave to yield themselves to all wickedness, but intends to keep and preserve them undefiled to himself. For God’s electing of us and, with that, his calling of us to holiness are things joined inseparably together, even as St. Paul says in another passage, that we are not called to uncleanness and filthiness, but to be dedicated to God in all piety and holiness( I Thess. 4:7).”

Today’s conclussion is also from John Calvin and it takes the form of a prayer. He writes, “Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to make us feel them in such a way that we may continually profit in his fear, and be strengthened more and more in the same; and, in the meanwhile, so to bear with our weaknesses that we may always enjoy his grace even till he has set us in possession of all things at such time as he shall have put away our sins and blotted them out completely for our Lord Jesus Christ’s sake. And so let us all say, Almighty God, heavenly Father.”

Soli deo Gloria!    

^3 “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, ⁴ even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love.” (Ephesians 1:3–4 (ESV)

What was the purpose of God the Father’s electing and loving choice of saving some sinners? Today’s text says, “that we should be holy and blameless before him.” What does it mean to be holy and blameless? Furthermore, what was God’s motivation in such a sovereign and electing choice of sinners unto salvation?

To be holy (ἅγιος; hagios) means to be dedicated, pure and set apart from sin; not only in our position before the Lord, but also practically in our relationships with other people (I Peter 1:16-18). To be blameless (ἄμωμος; amomos) means to be without fault or defect.

Paul wrote that being holy and blameless is what God intended believers in Christ to be when He chose them unto salvation. This is to be a holiness and blameless which is a present, active and infinite state of being.

God’s intended purpose in electing sinners unto salvation was to bring them from spiritual death (Ephesians 2:1-10), to the forgiveness of sins in Christ (Ephesians 1:7), and finally to the eventual removal of all sin at glorification (Romans 8:28-29). Therefore, it is erroneous to say that the doctrine of election leads to immoral living by the Christian (cf. 2:10; 4:1-3, 17-24; 5:25-27).

What was God’s eternal motivation for choosing some unto salvation? He did so “in love.” This love (ἀγάπη; agape) is a self-sacrificial love of the will. It is expressed when Jesus Christ died on the cross in the sinner’s place (Romans 5:6-9; I John 4:7-12). Paul will elaborate on the love of God in Ephesians 1:5.

Dr. John MacArthur writes, “This (to be holy and blameless) describes both a purpose and a result of God’s choosing those who are to be saved. Unrighteous persons are declared righteous, unworthy sinners are declared worthy of salvation, all because they are chosen “in him” (Christ). This refers to Christ’s imputed righteousness granted to us (2 Cor. 5:21; Phil. 3:9), a perfect righteousness which places believers in a holy and blameless position before God (Eph. 5:27; Col. 2:10), though daily living inevitably falls far short of his holy standard.”

Let us take the time today to see where we fall short, in our daily living, of the holiness and blamelessness we possess before God by grace alone, through faith alone, in the person and work of Jesus Christ alone. Let each of us resolve to be in practice what we are in position: holy and blameless (Philippians 2:12-13).

Soli deo Gloria!  

^3 “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, ⁴ even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love.” (Ephesians 1:3–4 (ESV)

Every spiritual blessing believers have received comes from God the Father through the person and work of our Lord Jesus Christ. Beginning in Ephesians 1:4, and continuing through Ephesians 1:14, the Apostle Paul details some of those blessings. Specifically, what blessings has God given believers in Christ?

To begin with, God the Father has chosen sinners to be in Christ. Ephesians 1:4 refers back to the preceding verse with the pronouns He and Him. Respectively, the pronouns refer to God the Father and the Lord Jesus Christ. Therefore, when Paul writes “he chose us in him” the apostle is saying that God the Father chose us, sinners, to be in union with our Lord Jesus Christ.

What does it mean to be chosen by God? The word chosen (ἐκλέγομαι; eklegomai) means to select, to choose for oneself, or to prefer one over another choice. It is from this particular Greek word that we derive the English word elect or election. What the many see as an inalienable right as a nation’s citizen to choose their elected, government leaders becomes for the many an inalienable affront that God would dare to choose some for salvation and not others, or not all.

Why would pastors and Bible teachers teach such a controversial doctrine such as election, predestination and reprobation? It is because the Bible unapologetically teaches the doctrines of election, predestination and reprobation.

Dr. R. C. Sproul writes, “Paul rejoices that God chooses people for a relationship with Himself (Romans 8:28-29;9:6-26; 11:1-28; 16:1-13; Colossians 3:1-12; I Thessalonians 1:1-4; 2 Thessalonians 2:1-13; Titus 1:1). Some suggest that ‘in him’ means God foresaw who would have faith in Christ and on that basis elected them. Not only does this suggestion add a thought that is not in the text, but elsewhere Paul teaches that the very state of being ‘in Christ’ is something to which one is elected (Colossians 1:26-31). Paul says explicitly that the sole ground of God’s predestinating love is His own good pleasure (Ephesians 1:5, 10; Deuteronomy 7:1-8 and not anything the elect have done or will do (Romans 9:11-16). ‘In Him’ means that God’s choice always has had in view the fallen people in union with their Redeemer (2 Timothy 1:9); Cf. I Peter 1:18-21; Revelation 13:1-8).”      

When did God the Father make the choice as to whom He would elect and save from the penalty, power and eventual presence of sin? Today’s text says, “even as he chose us in him before the foundation of the world.” In other words, before the world was even created, God knew who He would elect unto salvation. This also means that God knew that there would be a fall into sin by the man and the woman prior to creation and prior to the events of Genesis 3.

Dr. John MacArthur writes, “Through God’s sovereign will before the creation of the world and, therefore, obviously independent of human influence and apart from any human merit, those who are saved have become eternally united with Christ Jesus. Cf. 1 Pet. 1:20; Rev. 13:8.”

Take time today to thank God for choosing to save your soul by grace alone when He was under no obligation to do so.

Soli deo Gloria!

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

Ephesians 1:3-14 is one, continuous sentence in the Greek. It is a parallel passage to Romans 8:28-30. Praise is for God the Father who elects (vs. 4-6), God the Son who redeems (vs. 7-12), and God the Holy Spirit who seals (vs. 13-14).

Dr. R. C. Sproul writes, “Paul reflects on the believers’ election from eternity, their forgiveness in the present, and their inheritance in the future. Note throughout the repetition of the phrases “in Christ” or “in Him” referring to the intimate union God has established between Christ and His people.”

Today, we continue our verse by verse, word for word, study of Ephesians by examining 1:3.

The word blessed (εὐλογητός; eulogetos) means to praise or to speak well of someone. The person receiving this praise is worthy of the commendation. We derive our English word eulogy from this Greek word.

Who is the church to praise, and who is worthy of such praise? None other than the God and Father. The word God (θεός; theos) refers to the transcendent and sovereign One, True God of heaven and earth. The word Father (πατήρ; pater) refers to God being our spiritual father in the faith and One who is intimately aware of us. Therefore, Paul emphasized that the Lord is both transcendent over the universe while also near to His children.

God is also the God and Father of our Lord Jesus Christ (John 20:17). The nouns Lord Jesus Christ emphasize the biblical truth that the one and only source of salvation by grace alone through faith alone, is in the person and work of the Lord Jesus Christ alone.

It is the God and Father or our Lord Jesus Christ “who has blessed us in Christ with every spiritual blessing in the heavenly places.” Believers in Christ praise and bless God because the particular blessings we receive from God the Father through Jesus Christ alone. Believers don’t receive some blessings but every spiritual blessing God can, and does, give.

The phrase heavenly places is important for our notice. Heavenly places (ἐπουράνιος; epouranios) means that which comes from God. In this context, it is every spiritual blessing believers’ have in Christ. The phrase occurs five times in Ephesians (1:20; 2:6; 3:10; 6:12). In other words, believers are citizens of heaven even while they live and dwell on earth.

Dr. John MacArthur writes, “In his providential grace, God has already given believers total blessing (Rom. 8:28; Col. 2:10; James 1:17; 2 Pet. 1:3). “Spiritual” does not refer to immaterial blessings as opposed to material ones, but rather to the work of God, who is the divine and spiritual source of all blessings. In the heavenly places (Lit., “in the heavenlies”) refers to the realm of God’s complete, heavenly domain, from which all his blessings come (cf. Eph. 1:20; 2:6; 3:10; 6:12). God’s superabundant blessings belong only to believers who are his children, by faith in Christ, so that what he has is theirs—including his righteousness, resources, privilege, position, and power (cf. Rom. 8:16–17).”

Count you many blessings, name them one by one. Have a blessed day in the Lord.

Soli deo Gloria!

We will devote each Lord’s Day in 2021 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2021. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Seven: Of God’s Covenant with Man. Part 2.

4. This covenant of grace is frequently set forth in the Scripture by the name of a testament, in reference to the death of Jesus Christ the testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.^a

a. Luke 22:20; 1 Cor 11:25; Heb 7:22; 9:15-17.

5. This covenant was differently administered in the time of the law and in the time of the gospel:^a under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come,^b which were for that time sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah,^c by whom they had full remission of sins and eternal salvation; and is called the Old Testament.^d

a. 2 Cor 3:6-9. • b. Rom 4:11; Col 2:11-12; 1 Cor 5:7; Hebrews 8-10 throughout. • c. John 8:56; 1 Cor 10:1-4; Heb 11:13. • d. Gal 3:7-9, 14.

6. Under the gospel, when Christ the substance^a was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word and the administration of the sacraments of Baptism and the Lord’s Supper;^b which, though fewer in number, and administered with more simplicity and less outward glory, yet in them it is held forth in more fulness, evidence, and spiritual efficacy,^c to all nations, both Jews and Gentiles;^d and is called the New Testament.^e There are not, therefore, two covenants of grace differing in substance, but one and the same under various dispensations.^f

a. Col 2:17. • b. Mat 28:19-20; 1 Cor 11:23-25. • c. Jer 31:33-34; Heb 12:22-28. • d. Mat 28:19; Eph 2:15-19. • e. Luke 22:20. • f. Psa 32:1 with Rom 4:3; Acts 15:11; Rom 3:21-23, 30; 4:6, 16-17, 23-24; Gal 3:14, 16; Heb 13:8.

I encourage you to read the portions of Scripture listed in this post.

Have a blessed Lord’s Day.

\Soli deo Gloria!

^“Grace to you and peace from God our Father and the Lord Jesus Christ.” (Ephesians 1:2 (ESV)

As with all of the Apostle Paul’s New Testament letters, he always includes the same greeting contained in today’s text. Let’s examine the text in detail.

To begin with, there is the familiar phrase Grace to you. Grace (χάρις; charis) means unmerited favor towards someone by someone, who is under no obligation to be gracious to the recipients of grace.

Within this particular context, the grace giver is God (Ephesians 2:1-10). The particular recipients of grace to whom Paul refers are the Ephesians Christians. However, all believers in Christ are objects of God’s amazing grace.

What always follows grace is peace. Peace (εἰρήνη; eirene) is tranquility and freedom from worry. It is also the absence of conflict between two parties. In this context, the two parties who are at peace are God and those who are justified by grace alone, through faith alone in the person and work of Jesus Christ alone (Romans 5:1-5).

Peace with God, along with the peace of God and from God, is the product of grace. Peace is the result of grace. Sinners cannot have peace with God unless they have received the grace from God.

The source of grace and peace is solely from God our Father and solely from the Lord Jesus Christ. The Apostle Paul identifies both as members of the Godhead. He does so by the inspiration of the Holy Spirit (2 Timothy 3:16-17; 2 Peter 1:20-21), the third member of the Godhead.

Dr. John MacArthur writes, “From them (God the Father and the Lord Jesus Christ) came the authority with which Paul spoke (v. 1) as well as the blessings of grace and peace to all believers. The conjunction “and” indicates equivalence; that is, the Lord Jesus Christ is equally divine with the Father.”

Bible scholar and theologian Charles Hodge (1797-1878) writes, “Jesus Christ is our supreme and absolute Lord and proprietor. The word κύριος (kyrios) is indeed used in Scripture in the sense of master. But on the other hand, it is the translation of Adonai, supreme Lord, an incommunicable name of God, and the substitute of Jehovah, a name the Jews would not pronounce. It is in this sense that Christ is, the Lord, the Lord of Lords, The Lord God; Lord in the sense in which God alone can be Lord-having a dominion of which divine perfection is the only adequate or possible foundation.”

He is Lord, he is Lord. He is risen from dead, and He is Lord. Every knee shall bow, every tongue confess, that Jesus Christ is Lord.  

Soli deo Gloria!

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

Immediately following identification that he was the author of the letter to the Ephesians church, he then identified the recipients of the letter: “To the saints who are in Ephesus.”

The word saints (ἅγιος; hagios) means God’s people who are holy and dedicated to Him. It also means “called out ones.”  These were people who were consecrated to the Lord because He had set them apart from sin and declared them righteous by grace alone, through faith alone, in the person and work of Jesus Christ alone.

There is some dispute as to whether this epistle was a circular letter destined to many churches, or specifically intended for the church in Ephesus. The reason for the dispute is because some early manuscripts omit the phrase “who are in Ephesus.”  

Dr. John Walvoord explains that, “The words “in Ephesus” are omitted by some early manuscripts, but strong external and internal evidence support their inclusion. If this epistle were a circular letter, it seems that Ephesus, such a strategic city in Asia Minor, would have certainly received it first.”

The Ephesians were not only called saints, an indication of the position in Christ, but Paul also said they were faithful in Christ Jesus, a likely reference to their daily dedication to the Lord. The word faithful (πιστός; pistos) means trustworthy, dependable, committed and reliable. The reason they were saints, and faithful ones at that, was because they were in Christ Jesus. They were in union with Christ. All Christians, throughout church history, enjoy this status and responsibility.

Take time today to thank the Lord that not only do you possess the position of saints, but also the responsibility of being faithful.

Soli deo Gloria!  

“Paul, an apostle of Christ Jesus by the will of God” (Ephesians 1:1a)

In beginning this expository examination of the Book of Ephesians, let us not overlook the first word the epistle: Paul. The Holy Spirit (2 Timothy 3:16-17; 2 Peter 1:20-21) used the apostle to produce this inerrant portion of Scripture. Ephesians is one of thirteen New Testament books written by the Apostle Paul. Most likely, Ephesians was written while Paul experienced his first imprisonment by the Roman government (Acts 28:30-31).

How does Paul identify himself to the believers in Ephesus? He said that he was an apostle. An apostle (ἀπόστολος; apostolos) was a special messenger. He was God’s special representative who was commissioned and called to communicate the Lord’s message and revelation. An apostle did not originate the news he proclaimed. He was a herald of the king he served charged with preaching the King’s good news.

Dr. R. C. Sproul writes, “An apostle was an authorized delegate commissioned and sent by the risen Lord Jesus with the authority to receive and declare His special revelation.”

Paul continued by saying that he was an apostle of Christ Jesus. This meant that Paul was exclusively a messenger for the Lord. He was an apostle for no one else. He was an apostle who solely belonged to Christ Jesus and whose apostleship originated solely in Christ Jesus. The title Christ means the only Anointed One and Jesus means the only Savior.

Paul was not only an apostle solely belonging to Christ Jesus, but also by the will of God the Father. The apostle solely served God the Father’s purpose, plan and intent.

Dr. John Walvoord writes, “Paul was made an apostle of Christ Jesus through God’s will or decision. It was not his own choosing or plan. Thus he had God’s authority behind him. As an apostle Paul was commissioned and sent by God with the gospel message.”

The Apostle Paul clearly stated what the Lord’s purpose was for him: to be an apostle. What about you? What is God’s purpose and plan for you? Whatever it may be, carry out God’s purpose with a passion for God to be glorified through you (I Corinthians 10:31).

Soli deo Gloria!

“If Romans is, humanly speaking, the most impressive of Paul’s letters, then Ephesians is probably the most elegant. In its opening doxology blessings cascade down upon the reader. In its closing verses the smell of the battlefield lies heavily in the air and through the smoke of war we see Christians, fully clad in the armor of spiritual warfare, still standing. From beginning to end Ephesians sets before us the wonder of God’s grace, the privilege of belonging to the church, and the pattern of life-transformation the gospel produces.” Dr. Sinclair Ferguson

The structure of Ephesians is simple. The first three chapters are theological, emphasizing biblical doctrine, whereas the last three chapters are practical and focus on Christian conduct.

Dr. John MacArthur writes, “Perhaps, above all, this is a letter of encouragement and admonition, written to remind believers of their immeasurable blessings in Jesus Christ; and not only to be thankful for those blessings, but also to live in a manner worthy of them. Despite, and partly even because of, a Christian’s great blessings in Jesus Christ, he is sure to be tempted by Satan to self-satisfaction and complacency. It was for that reason that, in the last chapter, Paul reminds believers of the full and sufficient spiritual armor supplied to them through God’s word and by his Spirit (6:10–17) and of their need for vigilant and persistent prayer (6:18).”

A key theme in Ephesians is the mystery (meaning a previous unrevealed truth) of the church, which is “that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel” (3:6), a truth completely hidden from the OT saints (cf. 3:5, 9). All believers in Jesus Christ, the Messiah, are equal before the Lord as his children by grace alone, through faith alone in the person and work of Jesus Christ alone. Both people groups are citizens of God’s eternal kingdom. Paul also speaks of the mystery of the church as the bride of Christ (5:32; cf. Rev. 21:9).

Another truth in Ephesians is that of the church as Christ’s present spiritual, earthly body, also a distinct and formerly unrevealed truth about God’s people. This metaphor depicts the church, not as an organization, but as a living organism composed of mutually related and interdependent parts. Christ is head of the body and the Holy Spirit is its lifeblood, as it were. The body functions through the faithful use of its members’ various spiritual gifts, sovereignly and uniquely bestowed by the Holy Spirit on each believer.

Other major themes include the riches and fullness of blessing to believers. Paul writes of “the riches of his [God’s] grace” (Eph. 1:7), “the unsearchable riches of Christ” (3:8), and “the riches of his glory” (3:16).

Paul also admonishes believers to “be filled with all the fullness of God” (3:19), to “attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ” (4:13), and to “be filled with the Spirit” (5:18).

The church’s riches in Christ are based on His grace (1:2, 6–7; 2:7), His peace (1:2), His will (1:5), His pleasure and purpose (1:9), His glory (1:12, 14),His calling and inheritance (1:18), His power and strength (1:19; 6:10), his love (2:4), his workmanship (2:10), his Holy Spirit (3:16), his offering and sacrifice (5:2), and His armor (6:11, 13). The word “riches” is used five times in this letter; “grace” is used 12 times; “glory” six times; “fullness” or “filled” six times; and the key phrase “in Christ” (or “in him”) some 22 times.

I encourage you to begin reading Ephesians. Begin with Paul’s masterful extended paragraph concerning the work of the Trinity in the sinner’s salvation (Ephesians 1:3-14). Have a blessed day.

Soli deo Gloria!