His Word Today

^“…to the praise of his glorious grace, with which he has blessed us in the Beloved.” (Ephesians 1:6 (ESV).

What should be our response to God the Father choosing to adopt us as His children through the person and work of Jesus Christ? The answer is found in one word: praise.

Praise (ἔπαινος; epainos) means commendation, acclamation, glory, laud and honor. It is praise given by someone to someone: not only for what they have done but also for who they are. God the Father is worthy of all our praise for choosing, before the creation of the world, to save us from the penalty, power and eventual presence of sin.

The subject of praise in Ephesians 1:6 has a particular act, and attribute, of God the Father in view. It is His grace. Grace (χάρις; charis) is God’s unmerited favor, kindness and good will towards sinners who are deserving of His wrath (Ephesians 2:1-3; cf. Romans 1:18-32). This grace is solely from God alone.

However, it is not just grace, but the Apostle Paul describes it as “glorious” grace. Glorious (δόξα’ doxa), from which we derive our English word doxology, means splendor, honor and greatness. God’s grace honorable and praiseworthy. The Apostle Paul will provide an extensive treatise on God’s grace in Ephesians 2:1-10.

Think about the numerous hymns and spiritual gospel songs, both old and new, testifying and praising God for His grace. Here is but a brief list.

Amazing Grace.

It’s All Because Of God’s Amazing Grace.

He Looked Beyond My Fault.

Grace, Greater than All Our Sin.

Come Thou Fount of Every Blessing.

All Hail the Power of Jesus’ Name.

Your Grace is Enough.

This is Amazing Grace.

Forever Reign.  

Who am I?  

God’s grace is solely through the Beloved (ἀγαπάω; agapao), Jesus Christ. The blessings from God (Ephesians 1:3) come solely through the beloved Son of God (John 3:1-16; Romans 5:1-9; I John 4:7-12).

Have a blessed day basking in the blessing of God’s glorious grace.

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 ⁵ he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will.” (Ephesians 1:3–5 (ESV)

For what reason has God the Father predestined, or chosen, some sinners unto salvation (Ephesians 1:4)? The Apostle Paul provides the answer to this question in the middle portion of Ephesians 1:5. “In love ⁵ he predestined us for adoption to himself as sons through Jesus Christ.” God the Father chose certain sinners for adoption to himself as sons.

The word adoption (υἱοθεσία; huiothesia) means that God placed in a position and rights as one’s own child sinners like you and me. (cf. Romans 8:15, 23; 9:4; Galatians 4:1-5). This adoption was so that God would view sinners as His sons and daughters in Christ. He did this act not only to Himself alone, but for Himself alone. This Greek grammar in Ephesians 1:5 reveals that this adoption occurs solely through, or by, the person and work of Jesus Christ.  

Dr. R. C. Sproul writes, “We are adopted “sons” because we are united to the true Son, Jesus Christ. It is a vital union, for Christ lives in us (Galatians 2:20). It is also a representative union; Christ died and lives for us (Romans 6:5-11). To be clothed with Christ implies both that His righteousness is our covering and that we are a new creation in Christ (Romans 13:14; Ephesians 4:24; Colossians 3:10).”

God the Father chose to do this. Why? The answer is found in the latter portion of Ephesians 1:5; “…according to the purpose of his will.” God the Father was pleased to adopt sinners by His grace alone, through faith alone, in Jesus Christ alone. It was His intended and purposeful pleasure. That is pretty amazing.

Since it pleased God to choose us unto salvation, may today we seek to please Him by choosing to live a holy and blameless life. 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 ⁵ he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will.” (Ephesians 1:3–5 (ESV)

“No survey of the terms used to express it, however, can convey an adequate sense of the place occupied by the idea of predestination in the religious system of the Bible. It is not too much to say that it is fundamental to the whole religious consciousness of the Biblical writers, and is so involved in all their religious conceptions that to eradicate it would transform the entire scriptural representation. This is as true of the Old Testament as of the New Testament, as will become sufficiently manifest by attending briefly to the nature and implications of such formative elements in the Old Testament system as its doctrines of God, Providence, Faith, and the Kingdom of God.” B. B. Warfield.

“The godly consideration of Predestination and our Election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh in their earthly members, and drawing up their mind to high and heavenly things, as well because it doth establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God. And yet, the study of the subject has most dangerous effects on the “carnal professor.” Church of England’s Thirty-Nine Articles of Religion

“Few doctrines in the history of American religion have assembled such a pugilistic resume. And yet, there it stands, in the plainest and most unapologetic of terms, in Ephesians 1:5, “In love he predestined us for adoption as sons through Jesus Christ.” And again six verses later: “In him (Christ) we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will.” Those Ephesians texts, along with Romans 9, much of John 6, and Jesus’s high priestly prayer in John 17 toppled my commitment to freewill theology two decades ago. Acts 13:48 threw the knockout punch. Disputed and disdained though it may be, predestination and its sibling, election, are plainly taught in Scripture and every exegete must make peace with it.” Jeff Robinson, Founders Ministries

“God does not owe any of us His mercy and His gifts. If He is gracious to others, we may not conclude that we have a ‘right’ to His grace. Sovereign grace is not an entitlement.” Carl Bogue, Pastor of Faith Presbyterian Church, Akron, Ohio.

Have a blessed day.

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 Eight: Of Christ the Mediator. Part 1.

1. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only-begotten Son, to be the Mediator between God and man,^a the Prophet,^b Priest,^c and King;^d the Head and Saviour of his Church,^e the Heir of all things,^f and Judge of the world;^g unto whom he did, from all eternity, give a people to be his seed,^h and to be by him in time redeemed, called, justified, sanctified, and glorified.ⁱ

a. Isa 42:1; John 3:16; 2 Tim 2:5; 1 Pet 1:19-20. • b. Acts 3:22. • c. Heb 5:5-6. • d. Psa 2:6; Luke 1:33. • e. Eph 5:23. • f. Heb 1:2. • g. Acts 17:31. • h. Psa 22:30; Isa 53:10; John 17:6. • i. Isa 55:4-5; 1 Cor 1:30; 1 Tim 2:6.

2. The Son of God, the second person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fulness of time was come, take upon him man’s nature,^a with all the essential properties and common infirmities thereof, yet without sin:^b being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, of her substance.^c So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion.^d Which person is very God and very man, yet one Christ, the only mediator between God and man.^e

a. John 1:1, 14; Gal 4:4; Phil 2:6; 1 John 5:20. • b. Heb 2:14, 16-17; 4:15. • c. Luke 1:27, 31, 35; Gal 4:4. • d. Luke 1:35; Rom 9:5; Col 2:9; 1 Tim 3:16; 1 Pet 3:18. • e. Rom 1:3-4; 1 Tim 2:5.

3. The Lord Jesus, in his human nature thus united to the divine, was sanctified and anointed with the Holy Spirit above measure;^a having in him all the treasures of wisdom and knowledge,^b in whom it pleased the Father that all fulness should dwell;^c to the end that, being holy, harmless, undefiled, and full of grace and truth,^d he might be thoroughly furnished to execute the office of a mediator and surety.^e Which office he took not unto himself, but was thereunto called by his Father,^f who put all power and judgment into his hand, and gave him commandment to execute the same.^g

a. Psa 45:7; John 3:34. • b. Col 2:3. • c. Col 1:19. • d. John 1:14; Heb 7:26. • e. Acts 10:38; Heb 7:22; 12:24. • f. Heb 5:4-5. • g. Mat 28:18; John 5:22, 27; Acts 2:36.

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

Have a blessed Lord’s 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 ⁵ he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will.” (Ephesians 1:3–5 (ESV)

The phrase in love really belongs in Ephesians 1:5. This love (ἀγάπη; agape) is a self-sacrificial love of the will. It was expressed when Jesus Christ died on the cross in the sinner’s place (Romans 5:6-9; Galatians 1:1-5; I John 4:7-12).

It was with this self-sacrificial love of the will that God the Father predestined who are converted to Christ. The word predestined (προορίζω; proorizo) means to decide beforehand, to determine ahead of time, and to foreordain. It is a word also found in Acts 4:28, Romans 8:29-30, I Corinthians 2:1-7 and later on in Ephesians 1:11. Within the context, the word refers to God the Father’s sovereign choice to save for Himself certain sinners by His grace alone, through God given faith alone, through the person and work of Jesus Christ alone.  

When God chose to predestine certain sinners unto salvation, it was a plan of sovereign, saving grace. Predestination entitles all who now believe in Christ to trace their faith and conversion back to an eternal decision God the Father made before the world was even created (Ephesians 1:4).

The biblical doctrine of predestination causes much controversy and concern. While it is a difficult doctrine, it is one which demands our attention and not our ignorance. It must be handled with great care and grace, and as a biblical doctrine it must be studied and considered.

Dr. R .C. Sproul writes, “Left to himself, no fallen person would ever choose God. Fallen people still have a free will and are able to choose what they desire. But the problem is that we (fallen sinners) have no desire for God and will not choose Christ unless first regenerated. Faith is a gift that comes out of rebirth (John 3:1-8; Ephesians 2:1-10). Only those who are elect will ever respond to the gospel in faith.”     

Those who are elect, or predestined, do choose Christ, but only because they were first chosen by God. We do not choose to be chosen by God. Rather, God chose us and enables us to repent of sin and to choose Him by God given faith. This is known as conversion.

Dr. Sproul concludes, “A vexing problem with predestination is that God does not choose or elect to save everybody. He reserves the right to have mercy upon whom He will have mercy. Some of fallen humanity receive the grace and mercy of election. The rest God passes over, leaving them in their sin. The non-elect receive justice. The elect receive mercy. No one receives injustice. God is not obligated to be merciful to anyone or to all alike. It is His decision how merciful He chooses to be. Yet, He is never guilty of being unrighteous toward anyone (see Romans 9:10-16).”   

Take time today to thank God for choosing you unto salvation. To God be the glory for His marvelous and amazing grace.

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)

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!