Ephesians
Chapter Three - The Mystery Revealed
1. For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,
This letter to the Ephesians was evidently written while Paul was a prisoner in Rome, but just as evident is the reality that he was there because of his faith – he calls himself a prisoner of Jesus Christ. Although he was being kept in prison by the Roman authorities, he was not there because he was in violation of Roman law, but because of the message of life that God had given to him. “For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God” (1 Peter 2:20). The Apostle, called to minister to the Gentiles (Acts 9:15), who were once far off, with the news that they were now made nigh by the blood of Christ, was in prison because of the message that he had for the Gentiles. As Paul made his defense before the Roman captain and the Jews who sought to destroy him, the Jews allowed his defense until he declared his God-given mandate to go to the Gentiles:
And he [the Lord] said unto me, Depart: for I will send thee far hence unto the Gentiles. And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live” (Acts 22:21-22).
It was his call to the Gentiles that escalated the Jews’ hatred of him.
Paul now goes on to provide the Ephesians with a glimpse into how God is using him in the proclamation of the Gospel. His Hebrew name was Saul, which means desired, but he became known as Paul, which means small or little;1 having received the mandate from the Lord to be the Apostle to the Gentiles, he set his Hebrew name and heritage aside.
2. If ye have heard of the dispensation of the grace of God which is given me to you-ward:
Paul has been entrusted with the stewardship of the grace of God toward the Gentiles – another way of saying that he was made an Apostle to the Gentiles by the will of God (1:1). The word if is not used to inject a sense of doubt into the thought; it would probably have been better translated as since. Lest they be unduly concerned about his imprisonment, Paul launches into a description of how God chose him to reveal mysteries and open the way to the Gentiles, to proclaim the destruction of that middle wall of separation. The bulk of chapter 3 is taken as being parenthetical; in chapter 4:1 he picks up the thought of his being in prison and carries on.
Paul has been entrusted, by God, with the management, or dispensing, of the message of God’s grace to the Gentiles. What immediately follows is a sketch of the Gospel of God and Paul’s role as the messenger of God. It would seem that Paul never overcame the awe that he felt at being called by God to be a minister of the Gospel, and being named an Apostle, considering his purpose for going to Damascus, is a testimony to the effectual grace of God in a life.
3. How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
This is not just any mystery referred to here, but it is the mystery; the Greek includes the definite article in this passage. What was evident in God’s promise to Abraham (Genesis 12:3 – “… in thee shall all families of the earth be blessed”), and what was evident through the message of the Prophets of old (Isaiah 42:6 – “… a light of the Gentiles”), had been lost to the Jews of Jesus’ day – God’s offer of salvation was open to all people. What was hidden to the Jews was opened in great clarity through God’s revelations to Paul. Acts 15:1 and 5 are testimony to the fact that the Jewish Christians in Jerusalem struggled with the freedom from Jewish traditions that God initiated through the completed work of Christ on the cross. It is clear that they still maintained their traditions (even though the temple sacrifices would have been forsaken), and they sought to impose these on the Gentile Christians. What had remained hidden for years, and what was slowly coming to acceptance among the some of the Jews of Paul’s day, God had made known to Paul, and he had become a minister of this revelation to all who would hear. In 2 Corinthians 12 he gives just a glimpse into what God took him through. It would seem evident that if God had not laid claim to Paul for this special task, the Apostles of Jerusalem would have been very slow at bringing the message to the “uttermost part of the earth” (Acts 1:8).
This letter is evidently not the first one that Paul wrote to the Ephesians, the first one being a brief note explaining how he came by his insight into the mysteries of God.
4. Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
Paul’s earlier, brief note was given to them, so that they might be strong to understand the knowledge that Paul had been given into the mysteries of Christ. What we miss in our English is the Greek word dunamai (from which we get dynamite, but shows up in the KJV as may) and means to be capable, strong and powerful, and is used to describe the reading; this was not to be done casually, but, rather, carefully so that they would be able to understand.2 The Greek word that is translated as read is anaginosko – which means primarily to know certainly, and is a compound word bringing together ana (again) and ginosko (to know).3 It means to distinguish between, to recognize, or to know accurately;4 it is used of reading since that is the means of identifying characters or letters that make up words, sentences, etc., but with accuracy, else the reading would be meaningless. It was Paul’s desire that they know with certainty the authority given to him by God for the presentation of the Gospel.
5. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
The Greek word used for ages (genea) is generally translated as generation; here it refers to the generations of those who came before, those to whom the reality of the Messiah was foretold.5 There was always an aura of mystery surrounding the coming of the Messiah, the Deliverer Who was promised to Adam and Eve; the timing of His coming was elusive to the Jews, and what He would come to accomplish seemed to be a mystery to them, and even became a source of stumbling. His disciples did not comprehend the purposes of God for Jesus’ coming, even after His death and resurrection, for their question to the risen Lord was, “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6). What the Jews longed for was a Messiah Who would restore their national identity, and Who would free them from the tyranny of their Roman conquerors. What they failed to see was that the hopeless plight of mankind was of far greater importance than their earthly kingdom, and the Messiah came to provide a way of deliverance for everyone. God has a schedule for time, and “when the fulness of the time was come, God sent forth his Son, made of a woman” (Galatians 4:4). It is plainly declared here that the hidden things of the Messiah were not revealed to prior generations of believers; although there was no mistaking the coming of a Deliverer (for that had been clear since the fall), the details of the revelation was a different matter. When the timing was right for God, He sent Jesus to fulfill the promises of freedom from sin, which were given to Adam, to Abraham, and, through the foreshadowing of the law, to Moses. With the plan of redemption for mankind now completed and in place, God continues to call out a people for Himself but with new power and clarity.
Jesus told His disciples that, after He had ascended to the Father, He would send the Spirit of God, the Spirit of truth, Who would guide them into all truth (John 16:13). There is a difference in God’s revelation in the past, and what He was now doing through the apostles (those commissioned to go out representing the Sender) and the prophets (those given specific insight by the Spirit of God into the truths of His dealings with mankind, and who make those truths known). There is a new unveiling and openness into the mystery of the Messiah Who came to pay the price for the sins of all of mankind. Paul is not alone in declaring this new insight, for he freely includes all of the holy apostles and prophets of his day who are in the Spirit. There is a double qualifier used here: 1) the apostles and prophets are called holy, or set apart unto God, and 2) the apostles and prophets must be in the Spirit of God. We are told later (4:11-13) that these positions, along with others, were established in order to bring the holy ones to perfection, or completion, until we all arrive in “the unity of the faith.” It is noteworthy to realize that it is the individual who is to be perfected and changed, not the message of the Gospel. What we find today among Evangelicals is a changing message, with little or no consideration for the perfecting of the saints. By whittling away at the pure doctrine of Scripture, modern Evangelical thinkers are demonstrating a unity of faith – but this is not the faith for which we are called to contend, “the faith which was once delivered unto the saints” (Jude 3). Today there is a spurning of this new disclosure made by the Spirit of God in favor of the old lie of Satan that we are really not that bad; why do we need to change? When Evangelicals turned their back on God’s call for separation, one of the first things to come into question was the integrity and infallibility of the Word of God in all of its details; once Biblical infallibility was no longer a concern, the falling away took place very quickly, for now anything that Scripture declared could be questioned. We are once again faced with the question, “Yea, hath God said?” (Genesis 3:1), and, rest assured, it is still Satan who is asking.
Satan’s ploy has not changed; if he can get us to question God’s Word, then he has opened the door to sin. When New Evangelicalism made its voice heard, it said, “Yea hath God said” that we are to separate ourselves from error? Their answer was a resounding, “No!” They set out to make themselves socially sensitive, theologically accommodating, and intellectually admired by their worldly counterparts. Once they had called the Word of God into question, they zealously ate the forbidden fruit, and shared it with all of those around them.
One way that Evangelicals have accomplished a “watering down” of the Word of God is through the plethora of translations with which we have been inundated. In the late 1800s, modern textual critics began to call the basis for the translation of the King James Version into question. They refused to acknowledge that the Scriptures, the very words of God, demanded to be handled differently from worldly, ancient literature; they no longer accepted the doctrine of God’s promised preservation of the Scriptures (Psalm 119:89, 152; Isaiah 40:8; Matthew 5:18; 24:35; 1 Peter 1:25), and they placed greater emphasis on the worldly credentials of the translator than on his submission to the clear teachings of Scripture. During this time, the modern critics compiled a new Greek Bible based on their new criteria, a text that underlies ALL modern translations. Their translation team included several Unitarians who openly denied the Triune God and that Jesus is God come in the flesh. The latest tactic has been to depart from making a literal word-for-word translation of the Greek text, but, rather, to translate only ideas and thoughts, which simply means that the final product becomes a translation of what the translator thinks that the underlying text means. We refer to our Bible as the Word of God; yet those who hold to modern translations, such as the New International Version, cannot say that and be correct, for, based on the translation methods that were used, they only have a more general interpretation of the “thoughts” or “ideas” of God. This method of translation, referred to as dynamic equivalency, is what is used today by Wycliffe Bible Translators in working with the numerous languages of the world; they are no longer translating the words of God, words which God has promised to preserve, but, rather, are translating interpretations of those words (the thoughts that the translators understand to be there). Combine this with the fact that they are using a text that has been mishandled by those who deny the deity of the Lord Jesus Christ, and you have a recipe for modern Evangelical accommodation.
This is clearly demonstrated in the teachings of Rick Warren. He will use any and all modern translations and paraphrases to establish his position – if one translation does not support his point, then he simply finds another one that does. This is the modern way – since God has not promised to preserve His words for us (which is a lie upon which modern mistranslating is based), then it simply does not matter how the Scriptures are translated, and all are equally acceptable. It is small wonder that there is a growing dumbing-down of the average Evangelical as to what God’s Word is for today’s world. It’s not that some modern translations don’t contain enough truth to be still used by God, but there is an erosion of the support for some of the fundamental doctrines of Scripture, and there is a breakdown in identifying God’s Word as the sole authority for living.
Not unlike the temptation with which Eve was faced, today many of Satan’s wolves in sheep’s clothing call us to question God’s intent in making His commandments known to us. The rationalization is that God surely could not have meant what He said to us in His Word. We have been warned that there will be false prophets among us; we are to be alert and discerning lest we fall under their spell (1 John 4:1). “Evaluate something, not by how much good is in it, but by how much error is in it.”6
6. That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
This begins a summary of what this new uncovering or unveiling is. Just prior to this, Paul called the Gentile believers fellowcitizens with the saints, and of the household of God (2:19), the middle wall of separation having been removed by Christ when He fulfilled the ordinances of the Law of Moses. Now these non-Jewish believers are called fellowheirs – the inheritance of the faithful is shared by all of the faithful, regardless of race. Hebrews 11 confirms this by including the names of the faithful ones who lived before Abraham.
When Jesus removed the middle wall, He made one new body out of two (2:15-16). Those who were afar off and those who were nigh were brought together into one in Christ. There is only one! This is the unity of the faith that Paul will discuss in chapter 4:5 and13; this is the one body spoken of in 4:4 and again in 5:25-27. The Greek word used for “of the same body” is sussomos, which means united in the same body.7 In Christ, there is perfect unity; it can be nothing else for there is only one body. If Evangelicals today could grasp this truth, they would be much less likely to chase after every whim and apparition of unity. Our unity is secured in Christ.
We live in a day of “experts,” and we have learned to defer to them, after all, we reason, they should know! Consequently, we are prone to leave the interpretation of Scripture to the “experts,” those New Evangelical theologians who have set aside the “thus saith the Lord” for a theology that will find acceptance by a broader audience. “Unity” has become their god, and they have removed the fences of separation that God established, so that they can enjoy pasture with a greater number. What they fail, or refuse, to realize, is that those fences were placed there by God for a purpose. In many respects, the average Evangelical today is quite similar to the average Catholic during the dark ages. Throughout the dark ages, the Catholic Church kept the Word of God from the people so that they could impose their own interpretation of truth on the people. Today, the average Evangelical willingly sets the Word of God aside, and accepts the teaching of the “experts” in the Scriptures without any further thought. The end for both is the same: a general neglect of the Word of God, and a perpetuation of error by those who become self-appointed spokesmen for God’s truth.
Not only have we learned to defer to the experts in our understanding of the Word of God, we have also become pragmatic in our approach to life, as opposed to being Biblical. If the desired results are achieved, then, it is reasoned, how we got there must be okay: i.e., the end justifies the means; we have become “results oriented.” Jesus said to obey His commands (John 15:10), to expect to be persecuted (John 15:20), and to leave the results to Him (John 14:2). Today’s New Evangelical expert says, “Look at all of the good that we do, look at our love and unity, how could anything with such positive spirituality be wrong; come join us, but leave your narrow thinking behind.” The focus has become what we achieve, how we appear, and how accepting we are of others, rather than our obedience to God’s Word. There is a softening of our reading of what God requires of us, in essence, “thus saith the Lord” has become “yea, hath God said?” There has been a turning away from the Truth of God, and an insatiable appetite for the contaminated teachings of Satan. The devil is too clever to teach pure lies, for that would be too easily recognized and rejected – no, he loves to put forth a mixture of truth and error so as to ensnare the unsuspecting. Just as counterfeiters do not produce three-dollar bills, but do their best to duplicate the real thing, so Satan makes his deadly potions of religion to appear authentic, even using the Scriptures to justify what is done and taught. This should not be surprising since he used the very Words of God when he sought to derail Jesus’ ministry on earth (Luke 4:10). We MUST NOT accept the words of men without holding them against the standard of the Word of God; if they fall short, then they must be rejected, and we need to carefully consider turning away from their messenger as well (2 Thessalonians 3:6).
The Gentile believers have been made fellow-partakers of God’s promise in Christ; the Greek word for partaker means “joint partaker.”8 “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:29). “13For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 16Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all” (Romans 4:13,16). God’s promise was first made to Adam and Eve, a promise of a Son Who would crush the power of the devil; this promise was made much more specific with God’s call of Abraham. By choosing Abraham, God established the human family through whom the Messiah of the world would come – however, it is important to remember that the promise to Abraham was larger than just his physical family line (Genesis 12:3). As we heed the message of the Gospel, as we exercise faith in the finished work of Christ, and as we abide in Christ, through God’s infinite mercy and grace, we become participants in the fulfillment of God’s promise to Adam and Eve. The promise that God made at the time that sin entered into the world was fulfilled in Christ; by making it to the parents of all of mankind, God made the promise to everyone. It is God’s promise; it is His Provision that we accept as a gift, an unmerited gift – a truth that we must not lose sight of lest our hearts be lifted up in pride (Ephesians 2:8-9).
7. Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
Paul now begins to elaborate more fully concerning the work that God has given to him. Minister is from the Greek word diakonos, which is also translated as servant or deacon, and means someone who executes the commands of another.9 It is the word used by Jesus, “But he that is greatest among you shall be your servant [diakonos]” (Matthew 23:11). The word speaks to the relationship of the individual to the work being done; as opposed to doulos (bondservant or slave) that focuses on the relationship with the master.10 It is a work of service to which Paul has been called; even as an Apostle, he is a servant. How many ministers in today’s churches would qualify as servants, called to a work that requires them to do a work of service? Their service is to be such that the saints are perfected (4:12); they are to “preach the word … reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2) – they are to proclaim the Word, not their words, and this is to be done with patience and with careful instruction, adhering to the teaching that has been established, not inventing their own doctrines.
How did Paul, who at one time set about persecuting those who placed their faith in Jesus, become obedient to the Gospel message, which he had worked to stamp out? It was through the power of God working through His gift of grace. Paul was called, saved, and commissioned in one day.
Paul did not become a minister through his own efforts, or through the desire of others, but through God singling him out for a special ministry. Paul thought that he was already working for God when he made his way to Damascus that day; he was certain that he was doing the will of God, after all, he had papers from the religious leaders of Jerusalem for the mission. Yet his work was in opposition to God’s desires, and, through the gift of God’s grace, the persecutor became the persecuted. The phrase effectual working comes from the Greek word energeia, which is applied only to superhuman power – primarily of God, but also the power of the devil.11 It took the power of God to impart the gift of grace into Paul’s life; however, that is no less the case with each of us, for, within ourselves, we do not desire the things of God. “There is none that understandeth, there is none that seeketh after God” (Romans 3:11).
8. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
Paul never forgot that he was once a persecutor of Christians; even though he was now an Apostle of Christ to the Gentiles, that did not erase what once had been. Although there is forgiveness in Christ, and He will restore us to usefulness for Himself, there are still consequences for our actions before we find His forgiveness. However, these things should not drag us down, but should encourage us to faithfulness and holiness. The grace of God was given to Paul so that he should become a minister, or servant, for God. Of all of the people in Jerusalem, Paul was undoubtedly one of the least likely to become an apostle of the Way, yet the grace of God, administered through the power of God, turned Paul’s life around. Even as Paul never forgot his role as persecutor, he never ceased to marvel at the power of the grace of God that worked in his life.
1. For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,
This letter to the Ephesians was evidently written while Paul was a prisoner in Rome, but just as evident is the reality that he was there because of his faith – he calls himself a prisoner of Jesus Christ. Although he was being kept in prison by the Roman authorities, he was not there because he was in violation of Roman law, but because of the message of life that God had given to him. “For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God” (1 Peter 2:20). The Apostle, called to minister to the Gentiles (Acts 9:15), who were once far off, with the news that they were now made nigh by the blood of Christ, was in prison because of the message that he had for the Gentiles. As Paul made his defense before the Roman captain and the Jews who sought to destroy him, the Jews allowed his defense until he declared his God-given mandate to go to the Gentiles:
And he [the Lord] said unto me, Depart: for I will send thee far hence unto the Gentiles. And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live” (Acts 22:21-22).
It was his call to the Gentiles that escalated the Jews’ hatred of him.
Paul now goes on to provide the Ephesians with a glimpse into how God is using him in the proclamation of the Gospel. His Hebrew name was Saul, which means desired, but he became known as Paul, which means small or little;1 having received the mandate from the Lord to be the Apostle to the Gentiles, he set his Hebrew name and heritage aside.
2. If ye have heard of the dispensation of the grace of God which is given me to you-ward:
Paul has been entrusted with the stewardship of the grace of God toward the Gentiles – another way of saying that he was made an Apostle to the Gentiles by the will of God (1:1). The word if is not used to inject a sense of doubt into the thought; it would probably have been better translated as since. Lest they be unduly concerned about his imprisonment, Paul launches into a description of how God chose him to reveal mysteries and open the way to the Gentiles, to proclaim the destruction of that middle wall of separation. The bulk of chapter 3 is taken as being parenthetical; in chapter 4:1 he picks up the thought of his being in prison and carries on.
Paul has been entrusted, by God, with the management, or dispensing, of the message of God’s grace to the Gentiles. What immediately follows is a sketch of the Gospel of God and Paul’s role as the messenger of God. It would seem that Paul never overcame the awe that he felt at being called by God to be a minister of the Gospel, and being named an Apostle, considering his purpose for going to Damascus, is a testimony to the effectual grace of God in a life.
3. How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
This is not just any mystery referred to here, but it is the mystery; the Greek includes the definite article in this passage. What was evident in God’s promise to Abraham (Genesis 12:3 – “… in thee shall all families of the earth be blessed”), and what was evident through the message of the Prophets of old (Isaiah 42:6 – “… a light of the Gentiles”), had been lost to the Jews of Jesus’ day – God’s offer of salvation was open to all people. What was hidden to the Jews was opened in great clarity through God’s revelations to Paul. Acts 15:1 and 5 are testimony to the fact that the Jewish Christians in Jerusalem struggled with the freedom from Jewish traditions that God initiated through the completed work of Christ on the cross. It is clear that they still maintained their traditions (even though the temple sacrifices would have been forsaken), and they sought to impose these on the Gentile Christians. What had remained hidden for years, and what was slowly coming to acceptance among the some of the Jews of Paul’s day, God had made known to Paul, and he had become a minister of this revelation to all who would hear. In 2 Corinthians 12 he gives just a glimpse into what God took him through. It would seem evident that if God had not laid claim to Paul for this special task, the Apostles of Jerusalem would have been very slow at bringing the message to the “uttermost part of the earth” (Acts 1:8).
This letter is evidently not the first one that Paul wrote to the Ephesians, the first one being a brief note explaining how he came by his insight into the mysteries of God.
4. Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
Paul’s earlier, brief note was given to them, so that they might be strong to understand the knowledge that Paul had been given into the mysteries of Christ. What we miss in our English is the Greek word dunamai (from which we get dynamite, but shows up in the KJV as may) and means to be capable, strong and powerful, and is used to describe the reading; this was not to be done casually, but, rather, carefully so that they would be able to understand.2 The Greek word that is translated as read is anaginosko – which means primarily to know certainly, and is a compound word bringing together ana (again) and ginosko (to know).3 It means to distinguish between, to recognize, or to know accurately;4 it is used of reading since that is the means of identifying characters or letters that make up words, sentences, etc., but with accuracy, else the reading would be meaningless. It was Paul’s desire that they know with certainty the authority given to him by God for the presentation of the Gospel.
5. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
The Greek word used for ages (genea) is generally translated as generation; here it refers to the generations of those who came before, those to whom the reality of the Messiah was foretold.5 There was always an aura of mystery surrounding the coming of the Messiah, the Deliverer Who was promised to Adam and Eve; the timing of His coming was elusive to the Jews, and what He would come to accomplish seemed to be a mystery to them, and even became a source of stumbling. His disciples did not comprehend the purposes of God for Jesus’ coming, even after His death and resurrection, for their question to the risen Lord was, “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6). What the Jews longed for was a Messiah Who would restore their national identity, and Who would free them from the tyranny of their Roman conquerors. What they failed to see was that the hopeless plight of mankind was of far greater importance than their earthly kingdom, and the Messiah came to provide a way of deliverance for everyone. God has a schedule for time, and “when the fulness of the time was come, God sent forth his Son, made of a woman” (Galatians 4:4). It is plainly declared here that the hidden things of the Messiah were not revealed to prior generations of believers; although there was no mistaking the coming of a Deliverer (for that had been clear since the fall), the details of the revelation was a different matter. When the timing was right for God, He sent Jesus to fulfill the promises of freedom from sin, which were given to Adam, to Abraham, and, through the foreshadowing of the law, to Moses. With the plan of redemption for mankind now completed and in place, God continues to call out a people for Himself but with new power and clarity.
Jesus told His disciples that, after He had ascended to the Father, He would send the Spirit of God, the Spirit of truth, Who would guide them into all truth (John 16:13). There is a difference in God’s revelation in the past, and what He was now doing through the apostles (those commissioned to go out representing the Sender) and the prophets (those given specific insight by the Spirit of God into the truths of His dealings with mankind, and who make those truths known). There is a new unveiling and openness into the mystery of the Messiah Who came to pay the price for the sins of all of mankind. Paul is not alone in declaring this new insight, for he freely includes all of the holy apostles and prophets of his day who are in the Spirit. There is a double qualifier used here: 1) the apostles and prophets are called holy, or set apart unto God, and 2) the apostles and prophets must be in the Spirit of God. We are told later (4:11-13) that these positions, along with others, were established in order to bring the holy ones to perfection, or completion, until we all arrive in “the unity of the faith.” It is noteworthy to realize that it is the individual who is to be perfected and changed, not the message of the Gospel. What we find today among Evangelicals is a changing message, with little or no consideration for the perfecting of the saints. By whittling away at the pure doctrine of Scripture, modern Evangelical thinkers are demonstrating a unity of faith – but this is not the faith for which we are called to contend, “the faith which was once delivered unto the saints” (Jude 3). Today there is a spurning of this new disclosure made by the Spirit of God in favor of the old lie of Satan that we are really not that bad; why do we need to change? When Evangelicals turned their back on God’s call for separation, one of the first things to come into question was the integrity and infallibility of the Word of God in all of its details; once Biblical infallibility was no longer a concern, the falling away took place very quickly, for now anything that Scripture declared could be questioned. We are once again faced with the question, “Yea, hath God said?” (Genesis 3:1), and, rest assured, it is still Satan who is asking.
Satan’s ploy has not changed; if he can get us to question God’s Word, then he has opened the door to sin. When New Evangelicalism made its voice heard, it said, “Yea hath God said” that we are to separate ourselves from error? Their answer was a resounding, “No!” They set out to make themselves socially sensitive, theologically accommodating, and intellectually admired by their worldly counterparts. Once they had called the Word of God into question, they zealously ate the forbidden fruit, and shared it with all of those around them.
One way that Evangelicals have accomplished a “watering down” of the Word of God is through the plethora of translations with which we have been inundated. In the late 1800s, modern textual critics began to call the basis for the translation of the King James Version into question. They refused to acknowledge that the Scriptures, the very words of God, demanded to be handled differently from worldly, ancient literature; they no longer accepted the doctrine of God’s promised preservation of the Scriptures (Psalm 119:89, 152; Isaiah 40:8; Matthew 5:18; 24:35; 1 Peter 1:25), and they placed greater emphasis on the worldly credentials of the translator than on his submission to the clear teachings of Scripture. During this time, the modern critics compiled a new Greek Bible based on their new criteria, a text that underlies ALL modern translations. Their translation team included several Unitarians who openly denied the Triune God and that Jesus is God come in the flesh. The latest tactic has been to depart from making a literal word-for-word translation of the Greek text, but, rather, to translate only ideas and thoughts, which simply means that the final product becomes a translation of what the translator thinks that the underlying text means. We refer to our Bible as the Word of God; yet those who hold to modern translations, such as the New International Version, cannot say that and be correct, for, based on the translation methods that were used, they only have a more general interpretation of the “thoughts” or “ideas” of God. This method of translation, referred to as dynamic equivalency, is what is used today by Wycliffe Bible Translators in working with the numerous languages of the world; they are no longer translating the words of God, words which God has promised to preserve, but, rather, are translating interpretations of those words (the thoughts that the translators understand to be there). Combine this with the fact that they are using a text that has been mishandled by those who deny the deity of the Lord Jesus Christ, and you have a recipe for modern Evangelical accommodation.
This is clearly demonstrated in the teachings of Rick Warren. He will use any and all modern translations and paraphrases to establish his position – if one translation does not support his point, then he simply finds another one that does. This is the modern way – since God has not promised to preserve His words for us (which is a lie upon which modern mistranslating is based), then it simply does not matter how the Scriptures are translated, and all are equally acceptable. It is small wonder that there is a growing dumbing-down of the average Evangelical as to what God’s Word is for today’s world. It’s not that some modern translations don’t contain enough truth to be still used by God, but there is an erosion of the support for some of the fundamental doctrines of Scripture, and there is a breakdown in identifying God’s Word as the sole authority for living.
Not unlike the temptation with which Eve was faced, today many of Satan’s wolves in sheep’s clothing call us to question God’s intent in making His commandments known to us. The rationalization is that God surely could not have meant what He said to us in His Word. We have been warned that there will be false prophets among us; we are to be alert and discerning lest we fall under their spell (1 John 4:1). “Evaluate something, not by how much good is in it, but by how much error is in it.”6
6. That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
This begins a summary of what this new uncovering or unveiling is. Just prior to this, Paul called the Gentile believers fellowcitizens with the saints, and of the household of God (2:19), the middle wall of separation having been removed by Christ when He fulfilled the ordinances of the Law of Moses. Now these non-Jewish believers are called fellowheirs – the inheritance of the faithful is shared by all of the faithful, regardless of race. Hebrews 11 confirms this by including the names of the faithful ones who lived before Abraham.
When Jesus removed the middle wall, He made one new body out of two (2:15-16). Those who were afar off and those who were nigh were brought together into one in Christ. There is only one! This is the unity of the faith that Paul will discuss in chapter 4:5 and13; this is the one body spoken of in 4:4 and again in 5:25-27. The Greek word used for “of the same body” is sussomos, which means united in the same body.7 In Christ, there is perfect unity; it can be nothing else for there is only one body. If Evangelicals today could grasp this truth, they would be much less likely to chase after every whim and apparition of unity. Our unity is secured in Christ.
We live in a day of “experts,” and we have learned to defer to them, after all, we reason, they should know! Consequently, we are prone to leave the interpretation of Scripture to the “experts,” those New Evangelical theologians who have set aside the “thus saith the Lord” for a theology that will find acceptance by a broader audience. “Unity” has become their god, and they have removed the fences of separation that God established, so that they can enjoy pasture with a greater number. What they fail, or refuse, to realize, is that those fences were placed there by God for a purpose. In many respects, the average Evangelical today is quite similar to the average Catholic during the dark ages. Throughout the dark ages, the Catholic Church kept the Word of God from the people so that they could impose their own interpretation of truth on the people. Today, the average Evangelical willingly sets the Word of God aside, and accepts the teaching of the “experts” in the Scriptures without any further thought. The end for both is the same: a general neglect of the Word of God, and a perpetuation of error by those who become self-appointed spokesmen for God’s truth.
Not only have we learned to defer to the experts in our understanding of the Word of God, we have also become pragmatic in our approach to life, as opposed to being Biblical. If the desired results are achieved, then, it is reasoned, how we got there must be okay: i.e., the end justifies the means; we have become “results oriented.” Jesus said to obey His commands (John 15:10), to expect to be persecuted (John 15:20), and to leave the results to Him (John 14:2). Today’s New Evangelical expert says, “Look at all of the good that we do, look at our love and unity, how could anything with such positive spirituality be wrong; come join us, but leave your narrow thinking behind.” The focus has become what we achieve, how we appear, and how accepting we are of others, rather than our obedience to God’s Word. There is a softening of our reading of what God requires of us, in essence, “thus saith the Lord” has become “yea, hath God said?” There has been a turning away from the Truth of God, and an insatiable appetite for the contaminated teachings of Satan. The devil is too clever to teach pure lies, for that would be too easily recognized and rejected – no, he loves to put forth a mixture of truth and error so as to ensnare the unsuspecting. Just as counterfeiters do not produce three-dollar bills, but do their best to duplicate the real thing, so Satan makes his deadly potions of religion to appear authentic, even using the Scriptures to justify what is done and taught. This should not be surprising since he used the very Words of God when he sought to derail Jesus’ ministry on earth (Luke 4:10). We MUST NOT accept the words of men without holding them against the standard of the Word of God; if they fall short, then they must be rejected, and we need to carefully consider turning away from their messenger as well (2 Thessalonians 3:6).
The Gentile believers have been made fellow-partakers of God’s promise in Christ; the Greek word for partaker means “joint partaker.”8 “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:29). “13For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 16Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all” (Romans 4:13,16). God’s promise was first made to Adam and Eve, a promise of a Son Who would crush the power of the devil; this promise was made much more specific with God’s call of Abraham. By choosing Abraham, God established the human family through whom the Messiah of the world would come – however, it is important to remember that the promise to Abraham was larger than just his physical family line (Genesis 12:3). As we heed the message of the Gospel, as we exercise faith in the finished work of Christ, and as we abide in Christ, through God’s infinite mercy and grace, we become participants in the fulfillment of God’s promise to Adam and Eve. The promise that God made at the time that sin entered into the world was fulfilled in Christ; by making it to the parents of all of mankind, God made the promise to everyone. It is God’s promise; it is His Provision that we accept as a gift, an unmerited gift – a truth that we must not lose sight of lest our hearts be lifted up in pride (Ephesians 2:8-9).
7. Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
Paul now begins to elaborate more fully concerning the work that God has given to him. Minister is from the Greek word diakonos, which is also translated as servant or deacon, and means someone who executes the commands of another.9 It is the word used by Jesus, “But he that is greatest among you shall be your servant [diakonos]” (Matthew 23:11). The word speaks to the relationship of the individual to the work being done; as opposed to doulos (bondservant or slave) that focuses on the relationship with the master.10 It is a work of service to which Paul has been called; even as an Apostle, he is a servant. How many ministers in today’s churches would qualify as servants, called to a work that requires them to do a work of service? Their service is to be such that the saints are perfected (4:12); they are to “preach the word … reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2) – they are to proclaim the Word, not their words, and this is to be done with patience and with careful instruction, adhering to the teaching that has been established, not inventing their own doctrines.
How did Paul, who at one time set about persecuting those who placed their faith in Jesus, become obedient to the Gospel message, which he had worked to stamp out? It was through the power of God working through His gift of grace. Paul was called, saved, and commissioned in one day.
Paul did not become a minister through his own efforts, or through the desire of others, but through God singling him out for a special ministry. Paul thought that he was already working for God when he made his way to Damascus that day; he was certain that he was doing the will of God, after all, he had papers from the religious leaders of Jerusalem for the mission. Yet his work was in opposition to God’s desires, and, through the gift of God’s grace, the persecutor became the persecuted. The phrase effectual working comes from the Greek word energeia, which is applied only to superhuman power – primarily of God, but also the power of the devil.11 It took the power of God to impart the gift of grace into Paul’s life; however, that is no less the case with each of us, for, within ourselves, we do not desire the things of God. “There is none that understandeth, there is none that seeketh after God” (Romans 3:11).
8. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
Paul never forgot that he was once a persecutor of Christians; even though he was now an Apostle of Christ to the Gentiles, that did not erase what once had been. Although there is forgiveness in Christ, and He will restore us to usefulness for Himself, there are still consequences for our actions before we find His forgiveness. However, these things should not drag us down, but should encourage us to faithfulness and holiness. The grace of God was given to Paul so that he should become a minister, or servant, for God. Of all of the people in Jerusalem, Paul was undoubtedly one of the least likely to become an apostle of the Way, yet the grace of God, administered through the power of God, turned Paul’s life around. Even as Paul never forgot his role as persecutor, he never ceased to marvel at the power of the grace of God that worked in his life.
What is also clearly evident here is that there is an equality before Christ that transcends all personal giftedness, talents, or station in life. Paul, perhaps the most prominent of the Apostles, refers to himself as less than the least of all saints; once again, we must realize that, in Christ, the leader is to be the servant of all. What is normal protocol in the culture of this world, has been turned upside down within the Body of Christ; we are to each look out for the needs of others, not just our own (Philippians 2:3-8). It is this principle that runs contrary to what we find in modern psychology, and what we hear from many within the Evangelical community. James Dobson has perhaps become the leading proponent of the need to build up a healthy self-esteem. “For Dobson self-esteem, self-worth, self-acceptance and their related self-words are crucial, not only for the individual but for society as well. He contends that ‘… low self-esteem is a threat to the entire human family….’”12 Martin Bobgan, who has written on Dobson’s errant philosophies, declares:
The self-esteem movement began in the third chapter of Genesis. Initially Adam and Eve were God-conscious and aware of one another and their surroundings rather than be self-conscious. Their awareness of themselves was incidental and peripheral to their focus on God and one another. Adam realized that Eve was bone of his bone and flesh of his flesh, but he was not self-aware in the same sense that his descendents would be. Self was not the issue until the fall.13
For the Christian, self must be rendered crucified with Christ (Romans 6:6; Galatians 2:20), deemed to be dead (Romans 6:11), and we are to live in the righteousness of God through His indwelling Spirit (Romans 8:4-7). If we exercise a lively self-esteem, then we are yet carnally minded – which is enmity against God. Within genuine faith in Christ, there is no room for the self-esteem advocated by James Dobson, yet this doctrine finds a haven among Evangelicals today. “Christian” colleges teach psychology as a science (when it is more correctly defined as a humanistic religion), and will go to great lengths to justify their teaching as Biblical. Much of the “Biblical counseling” emphasis today (again demanding a deferral to the experts) has its foundation firmly set upon the humanism of psychology, and not the Word of God. Psychology has tremendous appeal to our fallen natures, for the focus of our thinking turns inward, yet we are warned in Scripture to not permit such thinking to ruin us: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ” (Colossians 2:8). Psychology specifically fits that warning, for it is the brainchild of various atheists, some of whom deliberately worked to discredit God and everything Christian; it has flourished under the philosophy of humanism, which is equally anti-God. Yet Evangelicals continue to forage through the dregs of human philosophy in search of a fragment of shattered truth, rather than turning to the convicting Word of God to discover Truth that will endure for eternity. Only Satan could have formulated such a philosophy that would entice those who, with the one hand hold the very words of God, and, with the other, so tenaciously grasp such a lie.
There was a purpose in God’s choosing of Paul; His grace was administered with power so that Paul might bring the good news of Christ’s completed work to all people, specifically those outside of Israel, to those far off. The other eleven Apostles seemed oriented toward the Jews, and centered in Jerusalem; even after the persecution that arose after the stoning of Stephen, they were still found in Jerusalem (Acts 15:2). It was Philip, one of the seven appointed to “wait on tables,” who took the message of the Gospel to the Samaritans (north of Jerusalem), and to the Ethiopian returning to Africa (Acts 8). Yet even this was within the area of Israel. It was Paul who took the Gospel to those in far off places.
It’s interesting, if you follow the ministry of Paul as revealed in the book of Acts, that he always began in the synagogues (Acts 13:5,14,44; 14:1; 17:1-2,10,17; 18:4,19; 19:8). This might almost seem to be a contradiction since he was commissioned by God to be a minister to the Gentiles (Romans 15:16), yet out of these synagogue beginnings came an established group of believers within the Gentile community. The synagogues were not a teaching center strictly for the Jews, but for the Gentiles as well – but clearly, the Gentiles who would have attended these meetings would have been those who deliberately desired to know the God of the Jews. It seems clear that Paul began his work by seeking those who exemplified a desire to know God; out of this would come an assembly of the saved, both Jews and Gentiles, who recognized that they were one in Christ.
What was Paul’s message? – the unsearchable riches of Christ. These riches are not unsearchable in that we are not permitted to dig into them, but rather that no searching will plumb the depths of them; they are beyond our comprehension – our finite minds will never grasp the fullness of the riches of Christ. Paul has already outlined some of these marvelous riches in the earlier portion of his letter:
1. In Him we are blessed with all spiritual blessings (1:3)
2. In Him we are chosen by God from before the world began (1:4)
3. In Him we are to be holy and blameless before God (1:4,6)
4. By Him we are adopted by God as His children (1:5)
5. In Him we are saved and forgiven (1:7), and it’s a gift (2:8,9)
6. In Him we have obtained an inheritance (1:11)
7. In Him we have been made alive (2:5)
8. In Him we are created to walk in good works (2:10)
9. Through Him we have access to the Father (2:18)
10. In Him we are being made into a habitation of God (2:22)
Do we understand these things? – not fully. “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known” (1 Corinthians 13:12).
9. And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Here is another purpose to Paul’s ministry. The words make and see come from one word in the Greek: photizo (fo-tid’-zo), which means to enlighten, to inform, to instruct or to give understanding to.14 This contains no concept of cramming things down people’s throats, but rather providing instruction and teaching with the intent of enlightenment and understanding. However, just as surely, this does not mean tailoring the message so as not to cause offense. “And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.” (Galatians 5:11). Paul realized that if he preached a message that the Jews found acceptable, his persecution from them would cease, yet he would not in any way alter the message that he had been given – it was the message of the cross that brought him persecution. Modern Evangelicals, on the other hand, have bent over backwards to eliminate the offense of the Gospel, and in so doing have stripped the Message of its power. The sinners are being entertained and loved under the pretext of luring them into the kingdom; yet, not unlike the Israelites of old, the allurement of the worldly entertainment is proving to be too great for the “saints,” for they are becoming increasingly worldly, while the sinners being entertained remain in their sins. Jesus’ words come to mind: “Can the blind lead the blind? shall they not both fall into the ditch?” (Luke 6:39). What a fiasco of blindness modern Evangelicalism has become!
Possibly, there are those who would use this verse to justify a doctrine of universalism, yet it is clear that the all here cannot mean everyone (the rest of Scripture forbids such an interpretation). The word is used in a collective sense, namely that there will be some of all kinds who come to a proper understanding of what Christ has done. “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands…” (Revelation 7:9). There will be no people group left out; even from the civilizations that have ceased to exist, there will be a representation among the called-out ones of the Lord; the Lord has never been without His witness, His remnant.
Here again we have reference to mystery. That which has been hidden in God has been revealed to His own. In Colossians 1:25-27, Paul speaks of this mystery: “Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory….” Here is the mystery of God, hidden for the most part from the OT prophets and the Jewish leaders, now proclaimed openly to the Gentiles: Christ in you!!
Our passage speaks of the fellowship of the mystery. Fellowship is a word that has been severely downgraded through excessive use over time. Today we see it as simply getting together in a friendly fashion; yet the roots of the term translated as fellowship rest in the Greek koinonia, which carries the thought of community, of communion, and of intimacy.15 When we consider the mystery as being “Christ in you,” clearly the fellowship of this mystery demands intimacy. This is more than sitting down to have a cup of tea together; it is, “let this mind be in you, which was also in Christ Jesus” (Philippians 2:5), and “be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2). John understood this when he wrote, “truly our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:3); there is an intimacy here, a oneness, a unity that precludes the concept of fellowship as we might understand it today.
Here is the theme of Paul’s ministry: Christ in you, you in Christ – God has opened a personal access to His grace and mercy through Christ’s death and resurrection. The Jews gave Stephen their attention until he identified them as the murderers of Jesus, the Just One spoken of by the prophets (Acts 7:52-54); Paul held the attention of the Athenians until he spoke of the resurrection (Acts 17:32). In Paul’s day, these were the two points that caused many to turn away: the Jews did not want to accept Jesus as the promised Messiah, and the Gentiles, who were versed in humanistic philosophy, had to open their minds to accept the reality of the resurrection. Modern Evangelicals have no problem accepting these two pillars of the faith, but they run amuck by settling for a misrepresentation of the freedom that we have in Christ. Lip-service is paid to the authority of the Word of God and the necessity of standing for the truth, yet life-styles, activities, and choices-made would not affirm this. Chuck Colson refers to himself as a Fundamentalist, even while he reduces the fundamentals of the faith to five cryptic phrases, which seemingly open the floodgates to his misguided concept of the “narrow way.”16 Rick Warren pushes the need to reach out to those about us, even while using the techniques of the world to create a worldly atmosphere, and pointing to the large numbers that he attracts as a sign of his success. The freedom that we have in Christ means to be empowered by the Spirit of God to live a life of holiness and righteousness (Romans 8:4; Ephesians 4:24) – something that we cannot do outside of Christ (Romans 8:8), no matter how successful we might appear, or how logical our reasoning.
From the beginning of time, or literally “from eternity,” God’s plan to pay the price for the sins of man had been kept hidden in God.17 There were promises made: Adam and Eve heard the promise, and understood that God would deal a death blow to Satan (“bruise his head,” Genesis 3:15); Abraham believed the promise of God that through him would come blessings on all of the families of the earth (Genesis 12:3); Moses wrote the words of God and heard that there would come a day when One would arise Who, though like unto him, would be greater than he (Deuteronomy 18:17-19). David experienced fellowship with God and was called a man after God’s own heart, yet he spoke of a Priest Who was to come, a Priest after the order of Melchisedec – even while the Levitical priesthood was in full operation (Psalm 110:4). All through the ages, there were glimpses of the reality that God had planned, snatches that together laid the foundation for Who was to come; yet it seems clear that each purveyor of those glimpses really did not comprehend the full magnitude of what they spoke. Why God chose to withhold the full light of His plan in this way also remains hidden in God. Isaiah understood this when he declared that God’s ways are higher than our ways, as the heavens are higher than the earth (Isaiah 55:9). Even though the extent of God’s plan for salvation was not revealed, His grace reached those who believed Him and walked in obedience to Him. Abel believed God, and he is counted among the faithful even though it cost him his life; Hebrews 11 recounts some of those of old who are numbered among the faithful – the point being that God has saved some throughout all of the ages.
Who created all things by Jesus Christ – this almost seems to be an intrusion into the flow of the passage, yet the Spirit of God has included it. What is clear from this is that Jesus is the Creator – the One Who brought all things into being according to the creative thoughts of God the Father. There are many passages that clarify this for us: John 1:3 (the Word [Jesus] made all things), 1 Corinthians 8:6 (Jesus, our Creator), Colossians 1:16 (including things visible and invisible, i.e., principalities, powers, etc.), Hebrews 1:2 (He made the worlds). In keeping with being the Creator, Jesus, through His death, burial and resurrection became the Creator of new life within the heart of the believer in accordance with the plan of God, which was kept hidden from the time that creation began.
10. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
Principalities is from the Greek word arche, which means beginning, and, therefore, the first place, or rule;18 here it has reference to the holy angels.19 Powers is from the Greek word exousia, and carries the thought of authority, the right to act, and here, again, refers to angels.20 The reason why we can say that these refer to the angels is that these principalities and powers are in the heavenly realms, the “abiding place” of God and the angelic hosts. This could not include Satan and his host of fallen angels, for they have been cast out of the heavenlies (Isaiah 14:12, 2 Peter 2:4).
Here is one of the mysteries of God’s working in us: He is using us to teach the angels. Might be known means to gain knowledge of;21 therefore, one of God’s purposes for having Paul preach the Gospel to all men is so that the angelic hosts might come to understand something new. Clearly, the angels are observing us, and they are watching God work in us, the assembly of believers. What is God teaching them? He is instructing them in His manifold wisdom, His multi-variegated or multifaceted wisdom. The wisdom of God, which is being exercised through the saints of God, is something that the angels do not understand, something that they have never seen before; this is a new demonstration of God’s wisdom that they are witnessing.
11. According to the eternal purpose which he purposed in Christ Jesus our Lord:
Once again, we see the eternal plans of God. His desire to use believers to provide the holy angels with instruction is one of the eternal purposes of God. This is not a spin-off of His dealing with us; this is one of the purposes that He had from the very beginning – all founded in Christ Jesus, Who is to be our Lord. After having just referred to the angelic hosts as the principalities and powers, we are reminded that these eternal purposes are in Christ, to Whose authority we are to willingly submit. We live under the authority of Christ (if, indeed, He is our Lord), and He has been raised to a place far above all principality and power (1:20-21); we have been raised up together with Christ, and sit with Him in heavenly realms (2:5-6). All of this was planned by God before the foundation of the world (1:4); this is not our reward for good behavior (2 Timothy 1:9), this is the grace of God expressed in all fullness through Christ’s salvation – a deliverance from sin that is sufficient for all of mankind (2 Peter 3:9), and was set in place before the world began (Revelation 13:8).
Something that we often miss when contemplating the working of God among mankind is the eternality of His plans and purposes. God is timeless and all knowing – concepts that we cannot begin to understand; He is eternally sovereign, there are no surprises to Him; His Word will not fail – yet we are so easily swayed by the opinions of men. It seems that we would much rather place a question mark over the Word of God than to jeopardize a relationship with a friend, or question the teaching of someone who is more educated than we are; we would prefer to set the declarations of God aside in favor of not rocking the boat. As the Lord began to open the eyes of my wife and me to a proper understanding of the doctrine of Biblical separation, one of the things that took me a little time to get past was that there are many, many men who are better educated than I am, men who have spent years studying the Word of God yet have not come to the same understanding of what seems so evident from the Bible. How could this be? Surely, I must be mistaken. How could anyone study God’s Word for so long and not come away with a right interpretation of it? Today there is a spirit of delusion that has gripped Evangelicals, a spirit that has bound them to the fallacies of New Evangelicalism, a spirit of ecumenism that seeks to unite everyone under one banner. With this thoroughly engrained in their thinking, and with an accepted systematized theology (of whatever persuasion), there is little room left for the Spirit of God to speak to their hearts. These are men who hold a shallow understanding of the Word of God within the parameters of holding forth a positive message to ease the guilt of the sinner, men with the answers to every Biblical question (hence we have Hank Hanegraaff as the Bible Answer Man), yet who have overlooked the holiness of God and the unshakeable, eternality of His plan for mankind. God is the same yesterday, today and forever; He has not and will not change (Malachi 3:6; Hebrews 13:8), and, just as assuredly, His plans have not altered from the day that He spoke light into existence.
The self-esteem movement began in the third chapter of Genesis. Initially Adam and Eve were God-conscious and aware of one another and their surroundings rather than be self-conscious. Their awareness of themselves was incidental and peripheral to their focus on God and one another. Adam realized that Eve was bone of his bone and flesh of his flesh, but he was not self-aware in the same sense that his descendents would be. Self was not the issue until the fall.13
For the Christian, self must be rendered crucified with Christ (Romans 6:6; Galatians 2:20), deemed to be dead (Romans 6:11), and we are to live in the righteousness of God through His indwelling Spirit (Romans 8:4-7). If we exercise a lively self-esteem, then we are yet carnally minded – which is enmity against God. Within genuine faith in Christ, there is no room for the self-esteem advocated by James Dobson, yet this doctrine finds a haven among Evangelicals today. “Christian” colleges teach psychology as a science (when it is more correctly defined as a humanistic religion), and will go to great lengths to justify their teaching as Biblical. Much of the “Biblical counseling” emphasis today (again demanding a deferral to the experts) has its foundation firmly set upon the humanism of psychology, and not the Word of God. Psychology has tremendous appeal to our fallen natures, for the focus of our thinking turns inward, yet we are warned in Scripture to not permit such thinking to ruin us: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ” (Colossians 2:8). Psychology specifically fits that warning, for it is the brainchild of various atheists, some of whom deliberately worked to discredit God and everything Christian; it has flourished under the philosophy of humanism, which is equally anti-God. Yet Evangelicals continue to forage through the dregs of human philosophy in search of a fragment of shattered truth, rather than turning to the convicting Word of God to discover Truth that will endure for eternity. Only Satan could have formulated such a philosophy that would entice those who, with the one hand hold the very words of God, and, with the other, so tenaciously grasp such a lie.
There was a purpose in God’s choosing of Paul; His grace was administered with power so that Paul might bring the good news of Christ’s completed work to all people, specifically those outside of Israel, to those far off. The other eleven Apostles seemed oriented toward the Jews, and centered in Jerusalem; even after the persecution that arose after the stoning of Stephen, they were still found in Jerusalem (Acts 15:2). It was Philip, one of the seven appointed to “wait on tables,” who took the message of the Gospel to the Samaritans (north of Jerusalem), and to the Ethiopian returning to Africa (Acts 8). Yet even this was within the area of Israel. It was Paul who took the Gospel to those in far off places.
It’s interesting, if you follow the ministry of Paul as revealed in the book of Acts, that he always began in the synagogues (Acts 13:5,14,44; 14:1; 17:1-2,10,17; 18:4,19; 19:8). This might almost seem to be a contradiction since he was commissioned by God to be a minister to the Gentiles (Romans 15:16), yet out of these synagogue beginnings came an established group of believers within the Gentile community. The synagogues were not a teaching center strictly for the Jews, but for the Gentiles as well – but clearly, the Gentiles who would have attended these meetings would have been those who deliberately desired to know the God of the Jews. It seems clear that Paul began his work by seeking those who exemplified a desire to know God; out of this would come an assembly of the saved, both Jews and Gentiles, who recognized that they were one in Christ.
What was Paul’s message? – the unsearchable riches of Christ. These riches are not unsearchable in that we are not permitted to dig into them, but rather that no searching will plumb the depths of them; they are beyond our comprehension – our finite minds will never grasp the fullness of the riches of Christ. Paul has already outlined some of these marvelous riches in the earlier portion of his letter:
1. In Him we are blessed with all spiritual blessings (1:3)
2. In Him we are chosen by God from before the world began (1:4)
3. In Him we are to be holy and blameless before God (1:4,6)
4. By Him we are adopted by God as His children (1:5)
5. In Him we are saved and forgiven (1:7), and it’s a gift (2:8,9)
6. In Him we have obtained an inheritance (1:11)
7. In Him we have been made alive (2:5)
8. In Him we are created to walk in good works (2:10)
9. Through Him we have access to the Father (2:18)
10. In Him we are being made into a habitation of God (2:22)
Do we understand these things? – not fully. “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known” (1 Corinthians 13:12).
9. And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Here is another purpose to Paul’s ministry. The words make and see come from one word in the Greek: photizo (fo-tid’-zo), which means to enlighten, to inform, to instruct or to give understanding to.14 This contains no concept of cramming things down people’s throats, but rather providing instruction and teaching with the intent of enlightenment and understanding. However, just as surely, this does not mean tailoring the message so as not to cause offense. “And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.” (Galatians 5:11). Paul realized that if he preached a message that the Jews found acceptable, his persecution from them would cease, yet he would not in any way alter the message that he had been given – it was the message of the cross that brought him persecution. Modern Evangelicals, on the other hand, have bent over backwards to eliminate the offense of the Gospel, and in so doing have stripped the Message of its power. The sinners are being entertained and loved under the pretext of luring them into the kingdom; yet, not unlike the Israelites of old, the allurement of the worldly entertainment is proving to be too great for the “saints,” for they are becoming increasingly worldly, while the sinners being entertained remain in their sins. Jesus’ words come to mind: “Can the blind lead the blind? shall they not both fall into the ditch?” (Luke 6:39). What a fiasco of blindness modern Evangelicalism has become!
Possibly, there are those who would use this verse to justify a doctrine of universalism, yet it is clear that the all here cannot mean everyone (the rest of Scripture forbids such an interpretation). The word is used in a collective sense, namely that there will be some of all kinds who come to a proper understanding of what Christ has done. “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands…” (Revelation 7:9). There will be no people group left out; even from the civilizations that have ceased to exist, there will be a representation among the called-out ones of the Lord; the Lord has never been without His witness, His remnant.
Here again we have reference to mystery. That which has been hidden in God has been revealed to His own. In Colossians 1:25-27, Paul speaks of this mystery: “Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory….” Here is the mystery of God, hidden for the most part from the OT prophets and the Jewish leaders, now proclaimed openly to the Gentiles: Christ in you!!
Our passage speaks of the fellowship of the mystery. Fellowship is a word that has been severely downgraded through excessive use over time. Today we see it as simply getting together in a friendly fashion; yet the roots of the term translated as fellowship rest in the Greek koinonia, which carries the thought of community, of communion, and of intimacy.15 When we consider the mystery as being “Christ in you,” clearly the fellowship of this mystery demands intimacy. This is more than sitting down to have a cup of tea together; it is, “let this mind be in you, which was also in Christ Jesus” (Philippians 2:5), and “be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2). John understood this when he wrote, “truly our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:3); there is an intimacy here, a oneness, a unity that precludes the concept of fellowship as we might understand it today.
Here is the theme of Paul’s ministry: Christ in you, you in Christ – God has opened a personal access to His grace and mercy through Christ’s death and resurrection. The Jews gave Stephen their attention until he identified them as the murderers of Jesus, the Just One spoken of by the prophets (Acts 7:52-54); Paul held the attention of the Athenians until he spoke of the resurrection (Acts 17:32). In Paul’s day, these were the two points that caused many to turn away: the Jews did not want to accept Jesus as the promised Messiah, and the Gentiles, who were versed in humanistic philosophy, had to open their minds to accept the reality of the resurrection. Modern Evangelicals have no problem accepting these two pillars of the faith, but they run amuck by settling for a misrepresentation of the freedom that we have in Christ. Lip-service is paid to the authority of the Word of God and the necessity of standing for the truth, yet life-styles, activities, and choices-made would not affirm this. Chuck Colson refers to himself as a Fundamentalist, even while he reduces the fundamentals of the faith to five cryptic phrases, which seemingly open the floodgates to his misguided concept of the “narrow way.”16 Rick Warren pushes the need to reach out to those about us, even while using the techniques of the world to create a worldly atmosphere, and pointing to the large numbers that he attracts as a sign of his success. The freedom that we have in Christ means to be empowered by the Spirit of God to live a life of holiness and righteousness (Romans 8:4; Ephesians 4:24) – something that we cannot do outside of Christ (Romans 8:8), no matter how successful we might appear, or how logical our reasoning.
From the beginning of time, or literally “from eternity,” God’s plan to pay the price for the sins of man had been kept hidden in God.17 There were promises made: Adam and Eve heard the promise, and understood that God would deal a death blow to Satan (“bruise his head,” Genesis 3:15); Abraham believed the promise of God that through him would come blessings on all of the families of the earth (Genesis 12:3); Moses wrote the words of God and heard that there would come a day when One would arise Who, though like unto him, would be greater than he (Deuteronomy 18:17-19). David experienced fellowship with God and was called a man after God’s own heart, yet he spoke of a Priest Who was to come, a Priest after the order of Melchisedec – even while the Levitical priesthood was in full operation (Psalm 110:4). All through the ages, there were glimpses of the reality that God had planned, snatches that together laid the foundation for Who was to come; yet it seems clear that each purveyor of those glimpses really did not comprehend the full magnitude of what they spoke. Why God chose to withhold the full light of His plan in this way also remains hidden in God. Isaiah understood this when he declared that God’s ways are higher than our ways, as the heavens are higher than the earth (Isaiah 55:9). Even though the extent of God’s plan for salvation was not revealed, His grace reached those who believed Him and walked in obedience to Him. Abel believed God, and he is counted among the faithful even though it cost him his life; Hebrews 11 recounts some of those of old who are numbered among the faithful – the point being that God has saved some throughout all of the ages.
Who created all things by Jesus Christ – this almost seems to be an intrusion into the flow of the passage, yet the Spirit of God has included it. What is clear from this is that Jesus is the Creator – the One Who brought all things into being according to the creative thoughts of God the Father. There are many passages that clarify this for us: John 1:3 (the Word [Jesus] made all things), 1 Corinthians 8:6 (Jesus, our Creator), Colossians 1:16 (including things visible and invisible, i.e., principalities, powers, etc.), Hebrews 1:2 (He made the worlds). In keeping with being the Creator, Jesus, through His death, burial and resurrection became the Creator of new life within the heart of the believer in accordance with the plan of God, which was kept hidden from the time that creation began.
10. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
Principalities is from the Greek word arche, which means beginning, and, therefore, the first place, or rule;18 here it has reference to the holy angels.19 Powers is from the Greek word exousia, and carries the thought of authority, the right to act, and here, again, refers to angels.20 The reason why we can say that these refer to the angels is that these principalities and powers are in the heavenly realms, the “abiding place” of God and the angelic hosts. This could not include Satan and his host of fallen angels, for they have been cast out of the heavenlies (Isaiah 14:12, 2 Peter 2:4).
Here is one of the mysteries of God’s working in us: He is using us to teach the angels. Might be known means to gain knowledge of;21 therefore, one of God’s purposes for having Paul preach the Gospel to all men is so that the angelic hosts might come to understand something new. Clearly, the angels are observing us, and they are watching God work in us, the assembly of believers. What is God teaching them? He is instructing them in His manifold wisdom, His multi-variegated or multifaceted wisdom. The wisdom of God, which is being exercised through the saints of God, is something that the angels do not understand, something that they have never seen before; this is a new demonstration of God’s wisdom that they are witnessing.
11. According to the eternal purpose which he purposed in Christ Jesus our Lord:
Once again, we see the eternal plans of God. His desire to use believers to provide the holy angels with instruction is one of the eternal purposes of God. This is not a spin-off of His dealing with us; this is one of the purposes that He had from the very beginning – all founded in Christ Jesus, Who is to be our Lord. After having just referred to the angelic hosts as the principalities and powers, we are reminded that these eternal purposes are in Christ, to Whose authority we are to willingly submit. We live under the authority of Christ (if, indeed, He is our Lord), and He has been raised to a place far above all principality and power (1:20-21); we have been raised up together with Christ, and sit with Him in heavenly realms (2:5-6). All of this was planned by God before the foundation of the world (1:4); this is not our reward for good behavior (2 Timothy 1:9), this is the grace of God expressed in all fullness through Christ’s salvation – a deliverance from sin that is sufficient for all of mankind (2 Peter 3:9), and was set in place before the world began (Revelation 13:8).
Something that we often miss when contemplating the working of God among mankind is the eternality of His plans and purposes. God is timeless and all knowing – concepts that we cannot begin to understand; He is eternally sovereign, there are no surprises to Him; His Word will not fail – yet we are so easily swayed by the opinions of men. It seems that we would much rather place a question mark over the Word of God than to jeopardize a relationship with a friend, or question the teaching of someone who is more educated than we are; we would prefer to set the declarations of God aside in favor of not rocking the boat. As the Lord began to open the eyes of my wife and me to a proper understanding of the doctrine of Biblical separation, one of the things that took me a little time to get past was that there are many, many men who are better educated than I am, men who have spent years studying the Word of God yet have not come to the same understanding of what seems so evident from the Bible. How could this be? Surely, I must be mistaken. How could anyone study God’s Word for so long and not come away with a right interpretation of it? Today there is a spirit of delusion that has gripped Evangelicals, a spirit that has bound them to the fallacies of New Evangelicalism, a spirit of ecumenism that seeks to unite everyone under one banner. With this thoroughly engrained in their thinking, and with an accepted systematized theology (of whatever persuasion), there is little room left for the Spirit of God to speak to their hearts. These are men who hold a shallow understanding of the Word of God within the parameters of holding forth a positive message to ease the guilt of the sinner, men with the answers to every Biblical question (hence we have Hank Hanegraaff as the Bible Answer Man), yet who have overlooked the holiness of God and the unshakeable, eternality of His plan for mankind. God is the same yesterday, today and forever; He has not and will not change (Malachi 3:6; Hebrews 13:8), and, just as assuredly, His plans have not altered from the day that He spoke light into existence.
Philip Yancey
There are those today who proclaim the doctrine of “progressive omniscience,” or “open theism.” They hold that God cannot know the future for it has not happened yet; therefore, God is learning from what is taking place and responding to it, even as we are learning and responding; in other words, God is bound by time. Philip Yancey, a very popular author within Evangelicalism, and one of the editors of Christianity Today, is a proponent of open theism. What these men fail to recognize is that God is the Alpha and Omega, the beginning and the ending, the first and the last (Revelation 1:8,11); He created time; He is the “I AM,” the One Who is ever “now” (Exodus 3:14). In our intelligence and sophistication, we may not carve idols out of gold or silver, but we do not hesitate to carve out a philosophical god who is no greater than man – a god who cannot save, and cannot hear. Isaiah 59:2, “But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.” The God of the universe has hidden Himself from those who have sought to recreate Him after their own likeness. They face two difficulties: 1) the God of the universe will not hear them, and 2) the god that they have fashioned cannot hear them. They are lost and perceive it not; “2For men shall be lovers of their own selves … boasters, proud, blasphemers … 5having a form of godliness, but denying the power thereof: from such turn away” (2 Timothy 3:2,5). We must have no part with the likes of Philip Yancey.
The major components of the theology of open theism are outlined as:
The supporters of open theism have posited it as a paradigm that offers a real relationship between God and His people. Rather than an all-knowing and all-powerful sovereign God, we are presented with a God of give-and-take. Since this God does not know or control the future, the future is open to both Him and us. The Lord really does not know what will happen until it happens - He is experiencing life in the present along with His creation. As a matter of fact, He, like us, is enduring pain and heartache, frustration and disappointment, in a similar manner as ourselves. The open God can drop the ball too. He can make mistakes, after all He is only human (oops!) divine. But we can be assured He is doing His best and would not lead us astray or into an ambush if He had more information. On the positive side, the open God loves to respond to our prayers and is often influenced by them to the extent of changing His own plans to accommodate ours - even though in His wisdom He knows that our plans may be foolish. And you can't pin evil and tragedy on this God because He is as helpless in the face of catastrophe as we are. God may be weak but at least we can rest assured that He is a God of love. We may not be able to trust Him but at least He cares.
These are some of the issues being served on the table of open theism. It might be asked, however, what has motivated these theologians to trade the classical view of God for this insipid version. [Bruce] Ware's opinion is worth pondering, "The culture in which we live, including much of the Christian subculture, has drunk deeply at the well of self-esteem. Where the Bible enjoins unfettered but deeply humble 'God-esteem,' we have been conditioned to think that we should have some of that esteem for ourselves. So, when a theology comes along that says, 'God often doesn't make up his mind what to do until he hears first from you,' or God and you together chart out your course for the future as both of you learn together what unfolds,' or, 'Sometimes God makes mistakes but we need to realize that he was doing his best,' such a view plays well with many in our culture. We feel like we are almost peers with God.
Perhaps the Psalmist put his finger on the real problem of open theology when, in another context, he penned God's accusation upon a wayward people by saying, You thought I was just like you (Psalm 50:21). This is openism's problem; their God is too human. (Italics in the original).23
The major components of the theology of open theism are outlined as:
- God is not sovereign. He is not always and necessarily in control. His will can be thwarted.
- God is at risk. God responds to our responses. While God is endlessly resourceful, He can make mistakes. He can drop the ball in our lives. Our actions can so affect God as to frustrate His plans and force Him to seek alternatives. To some degree God is at the mercy of His creatures' choices and actions.
- God is limited in knowledge. Since God does not know the future He seeks input from His creatures to help Him make decisions. He does not know the future because He is subject to time as we are. He is not infinite in knowledge; He is constantly learning. He is not immutable but is constantly changing, not in essence but in understanding. God truly does not know what anyone will do until they do it.
- God’s ultimate purpose is not to glorify Himself but to give and receive love. His greatest and central attribute is love, around which all other attributes revolve.22
The supporters of open theism have posited it as a paradigm that offers a real relationship between God and His people. Rather than an all-knowing and all-powerful sovereign God, we are presented with a God of give-and-take. Since this God does not know or control the future, the future is open to both Him and us. The Lord really does not know what will happen until it happens - He is experiencing life in the present along with His creation. As a matter of fact, He, like us, is enduring pain and heartache, frustration and disappointment, in a similar manner as ourselves. The open God can drop the ball too. He can make mistakes, after all He is only human (oops!) divine. But we can be assured He is doing His best and would not lead us astray or into an ambush if He had more information. On the positive side, the open God loves to respond to our prayers and is often influenced by them to the extent of changing His own plans to accommodate ours - even though in His wisdom He knows that our plans may be foolish. And you can't pin evil and tragedy on this God because He is as helpless in the face of catastrophe as we are. God may be weak but at least we can rest assured that He is a God of love. We may not be able to trust Him but at least He cares.
These are some of the issues being served on the table of open theism. It might be asked, however, what has motivated these theologians to trade the classical view of God for this insipid version. [Bruce] Ware's opinion is worth pondering, "The culture in which we live, including much of the Christian subculture, has drunk deeply at the well of self-esteem. Where the Bible enjoins unfettered but deeply humble 'God-esteem,' we have been conditioned to think that we should have some of that esteem for ourselves. So, when a theology comes along that says, 'God often doesn't make up his mind what to do until he hears first from you,' or God and you together chart out your course for the future as both of you learn together what unfolds,' or, 'Sometimes God makes mistakes but we need to realize that he was doing his best,' such a view plays well with many in our culture. We feel like we are almost peers with God.
Perhaps the Psalmist put his finger on the real problem of open theology when, in another context, he penned God's accusation upon a wayward people by saying, You thought I was just like you (Psalm 50:21). This is openism's problem; their God is too human. (Italics in the original).23
Greg Boyd
In 2000, the Baptist General Conference declared that open theism falls “within the accepted bounds of the Evangelical spectrum.”24 Greg Boyd was espousing this view as a member of the faculty of Bethel College and Seminary, St. Paul, MN (which is associated with the Baptist General Conference). Although Boyd resigned from Bethel in 2002, clearly, it had nothing to do with the heresy that he believed and propagated. This is also the school where Paul Ferris and Robert Rakestraw continue to teach (as of this writing), both having been a part of Prairie Bible Institute, Three Hills, AB in the past.
Clark Pinnock
Clark Pinnock has promoted open theism for quite some time; a course on modern theologians at Briercrest Biblical Seminary, Caronport, SK, presented his teachings without exposing the error of his thinking. In 2002, Clark Pinnock and John Sanders were charged by the Evangelical Theological Society (“a professional society of Biblical scholars, teachers, pastors and others involved in Evangelical scholarship”25) for their views on open theism. However, not surprisingly, after the case was carefully reviewed, the membership of the Society voted to drop the charges; in other words, this Society of Evangelical “thinkers” saw no problem with them holding and promoting this heresy.
It is this aversion to heresy that is the downfall of most modern, professional theologians. They are so carefully carrying the banner of their particular denomination or their well-honed theology that they are unable to clearly see the teachings of Scripture. Unless we are prepared to embrace the Word of God as our personal final authority for spiritual instruction, we run the risk of reading the Scriptures through the lenses of someone’s doctrinal persuasion – rather than permitting the Spirit of God to guide us into His truth (John 16:13). I am slowly learning to not be impressed by educational credentials.
Again, we are reminded that all is in Christ Jesus our Lord – “Lord” means “he to whom a person … belongs, about which he has power of deciding.”26 When we call Jesus our Lord, we are saying that we belong to Him, and that He has the power to decide what is best for us. Therefore, when things happen to us (not something that we choose) we must rest assured that it has come through the permissive hand of the Lord Jesus. Scripture reminds us many times to persevere, to endure (Ephesians 6:18; 2 Thessalonians 1:4; 2 Timothy 2:3; 4:5; Hebrews 12:7, James 1:12; 5:11), and if we understand what it means for Jesus to be our Lord, then our faith will be strengthened to endure what comes our way.
12. In whom we have boldness and access with confidence by the faith of him.
In Christ, we have free and fearless confidence (boldness) to come before God; but it is only through the faithfulness of Christ.27 If there has been anything that is obvious in the study of Ephesians so far, it is the emphasis on all things being available in Christ. It is not due to anything that we might do, or who we might be – it is only by means of what Christ has done that we can have access to the Father. Christ remained completely faithful throughout His life on earth; His trust in the Father, even while in His limiting body of flesh, was perfect.
By the faith of him is a phrase that caught my attention; it seems to be one of those things that we pass over quickly, and do not really understand. There are many verses that make reference to the faith of Jesus Christ; here are a few:
Romans 3:21-22, “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by [through] faith of Jesus Christ unto all and upon all them that believe: for there is no difference ...”
Galatians 2:16, “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ …”
Galatians 3:22, “But the scripture hath concluded all under sin, that the promise by [out of] faith of Jesus Christ might be given to them that believe.”
Philippians 3:9, “And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith …”
Revelation 14:12, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.”
As I read these verses and others like them, it becomes apparent that it is the faith of Jesus that is central to securing our salvation. What is the faith of Jesus? Here it is, demonstrated for us:
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:5-11).
Jesus, eternally with the Father and the Spirit, and Creator of the universe, became a man, and placed unwavering faith in God, the Father, and His eternal plan – a faith that took Him to the cross for the eternal deliverance of lost mankind. It was the faith of Jesus that became our means of justification before God (Galatians 2:16); it is through the faith of Jesus that we can claim the righteousness that comes from God (Romans 3:22). We place our faith in Christ and the finished work on the cross, which is the express demonstration of the faith that Christ had in God the Father. We take God at His word, and believe Him even as “Abraham believed God, and it was counted unto him for righteousness” (Romans 4:3). As we believe God, and place our faith in Christ and His finished work, His faith becomes effective in our lives. Jesus said that if we should have faith the size of a grain of mustard seed we would be able to accomplish great things (Matthew 17:20); however, our grain of faith must be well placed – to be effective it must be in Christ. As we place our faith in Christ, as we believe God, the righteousness that has been established through the working of Christ’s faith in God’s eternal plan becomes our righteousness (Philippians 3:9).
Returning to our passage, our boldness and confidence to come before God has nothing to do with our great faith, but it has everything to do with where our small faith has been placed. As we believe God, the righteousness that Christ purchased for us through the exercise of His perfect faith, becomes ours, and, thereby, we can come before a holy God with confidence. All of this simply underscores the theme of Ephesians: all that we have before God is through Christ; it is only in Him that we are united with the saints of all the ages to show forth His glory, to be His inheritance. What a great loss for those duped by the subtlety of New Evangelicalism as they bring the eternal Word of God into question; yet they seem unaware of their loss as they fashion a god after their own designs.
13. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.
Wherefore – a word that draws on what has come before in order to make a final point. Paul has covered several things that are included in this wherefore: 1) the Gentiles are full participants in the salvation that Christ secured by the cross, and now offers to all men (v. 6), 2) he was made a minister of this Gospel despite his unworthiness (v.7-8), 3) the angels are learning from how God is dealing with His saints (v. 10), and 4) our confident access to the Father was accomplished by the faith of Christ (v. 12). The preceding verses give us an overview of Paul’s message, his ministry, and the effects of his ministry. Because of all of this, he now expresses his desire for the Ephesians.
Faint not means to not be utterly spiritless.28 Clearly, Paul was facing tough times for these people; tribulations is from the Greek word thlipsis, and literally means pressing together or pressure, and metaphorically speaks of oppression, distress or affliction.29 Because of these things, Paul says, “don’t lose your strength because of what I’m going through for you.” This is coming from Paul, the prisoner; the one who is experiencing the pressing together is begging them to not become disheartened at his trials.
How would the trials that Paul is facing be the glory of the Ephesian believers? The Greek word for glory is also translated as honor and praise, in addition to meaning the splendor and majesty of God.30 It seems that Paul’s desire was that they should view his tribulations as an honor; he was willing to suffer persecution for them. Paul declares in Romans 5:3, “… we glory [or boast] in tribulations also: knowing that tribulation worketh patience …”; we also read that “all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12). This is not a comforting thought to our soft North American way of life, to which we have become accustomed; yet persecution can take many forms. For my wife and me, it has been our personal experience that since we have endeavored to follow the Lord more fully, as we have sought without reservation to do what His Word says, many friends and family have forsaken us. Indeed, we have found the way to life to be narrow, and often steep.
14. For this cause I bow my knees unto the Father of our Lord Jesus Christ,
The action here is of Paul bowing before God in worship and adoration, but also in supplication for the Ephesian believers. Bowing indicates a submission to God, a willingness to come under His authority and command. There will come a day when every knee will bow before God (Isaiah 45:23; Philippians 2:10), even those who deny His very existence will bow before Him, and acknowledge His supremacy. How much better to willingly bow before the Lord today, and accept His provision for the deliverance of our souls, than to wait for the day still coming when the unwilling knees will bow before Him only to experience His righteous judgment, rather than His grand salvation.
For this cause draws what follows to Paul’s desire that the Ephesians accept his persecution and trials as a sign of honor for them.
15. Of whom the whole family in heaven and earth is named,
The family to which we belong has been named after Christ; hence we are referred to as the Body of Christ (Romans 7:4; 1 Corinthians 10:16; 12:27; Ephesians 4:12). The word family speaks of lineage or a common origin,31 and our lineage, as the Body of Christ, is through Christ, the Deliverer Who was promised from the beginning. All of saved mankind has been purchased by Christ: those before His coming to earth, and those after His resurrection. This family, of which Christ is Head, abides in heaven and upon earth; this family is made up of saints from all the ages, as Hebrews 11 so clearly illustrates – those who have passed on, and those who are still living here on earth. Ephesians 1:10 declares that God set out to sum up the whole in Christ, both in the heavens and upon the earth. This is specifically within the context of expounding all that God has done for us in Christ; in Christ there is a bringing together of those who have gone before and those who are coming after. God is the God of the living, as Jesus so clearly declared to the Sadducees (Mark 12:27), and so those who have been declared righteous before God through faith after the manner of Abel, Enoch and Abraham are united with those who, through the very same faith, have been declared righteous by believing in the finished, saving work of Christ. There is only one family made up of all those who have placed their faith in Christ, the righteous Savior (both as promised and as fulfilled).
Once again, it is clear that the focus of our faith is Christ; it is His name that we bear; we must abide in Him in order to realize the riches that God has prepared for us.
16. That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;
We return here to the main, beginning thought, namely that Paul is bowing his knees before God for a purpose. That, or in order that, is the sense here; now he begins to outline his purpose for bowing before God as it relates to the Ephesian believers and the faithful in Christ Jesus (1:1).
Paul has a specific desire of God for this group of saints – something that he longs for God to give them. The phrase would grant carries with it the sense of possibility (not actuality), but this particular Greek word even goes beyond that to carry the thought of possibility with the actual completion being in doubt.32 Therefore, what lies ahead is Paul’s vision for these saints, yet he realizes that the likelihood of them attaining his complete desire is probably not that great. There is a sense in which no one can fully comprehend what another person is going through without personally going through exactly the same thing. We have come out of the context of the trials and tribulations that Paul had been facing, and his expressed hope that the Ephesians would consider his trials to be to their glory or honor. Will they be able to come to that full appreciation? It would seem unlikely, yet Paul’s request to God is that they would begin to move in that direction; after all, this would be God granting these saints an insight that is beyond human ability.
Paul’s petition is all of God, and its measure is the immeasurable splendor of God – the riches of his glory. Therefore, even though Paul may include some doubt as to the fulfillment of his desire, he couches his request in the infinitude of God’s glory, and therein is the hope of seeing a degree of fulfillment.
This is the first in a series of four specific things that Paul desires for the Ephesians and for us – to be strengthened with might by his Spirit in the inner man. His request is for God to give them the power that would see them strengthened through the Spirit of God in the within man.33 Jesus said, “those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man …” (Matthew 15:18-20). It is that inner cleansing that is needed to live a life of holiness before God, and this can only come through being in Christ, by appropriating His faith and His righteousness as our own. Romans 8:9: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.” If the Spirit of God is dwelling in us, then we carry about with us the very Spirit Who is able to strengthen us from within so that we may live as we are commanded. However, this does not necessarily mean that life will be easy – the Scriptures do not teach the prosperity gospel of health and wealth that some today seek to use to dupe many out of their money. Paul declared, “…though our outward man perish, yet the inward man is renewed day by day” (2 Corinthians 4:16). The prosperity gospel has its roots in the doctrines of Satan, which were first proclaimed in the Garden of Eden; the forbidden fruit was declared to be beautiful, good for food, and able to make one wise. The lie has changed little with the passage of time: the message is still the same, and the appeal is just as strong. The way to life is narrow and lonely, for there are few who find it (Matthew 7:14), yet we are challenged to walk this path of godliness, and to expect affliction and persecution along the way (2 Timothy 3:12). Modern Evangelicals would have us believe that the way to life is broad, but God has not, nor will He ever change.
17. That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,
Here is the second request presented by Paul. It would seem that these petitions, although individually identifiable, are also cumulative in nature; i.e., each builds on the one(s) that came before. The first, that they would be strengthened in their inner man by the Spirit of God, provides a basis for the second – that Christ would abide in their hearts. The request is that Christ would inhabit the essence of their (and our) spiritual being, that He would pervade or saturate it and govern it.34 Contained here is the spirit of Jesus’ instruction to “abide in me, and I in you” (John 15:4) so that we might bring forth spiritual fruit.
Paul clarifies here that the mechanism for this indwelling Christ is faith; however, not just any faith – the Greek includes the definite article to make it the faith. There is much faith in the world today, but it is not the saving faith. “Watch ye, stand fast in the faith” (1 Corinthians 16:13), is not an admonition to have faith, but to be on the alert and to persevere in the faith. “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils” (1 Timothy 4:1). We live in just such a day: the faith once delivered through the Apostles, and carefully recorded for us in the Scriptures by the Spirit of God, has fallen into disrepute. Evangelicals have determined that there is a better way, one that holds greater appeal to more people, a way that demands less of us and seeks to broaden the narrow way; so they speak forth words of deception – inaccurate words that mislead the unsuspecting. Our practice of deferring to the experts has caused the error of New Evangelicalism to spread like wildfire; even those whom we would consider to be elderly saints, those who supposedly have walked in the Christian faith for many years, have been duped into accepting the doctrines of today as being Biblical. How can this be? The process is gradual; the changes in course are minor so as not to rock the boat. A charted course that is set one degree off, over a mile, will mean a variance of a mere 92 feet. If we take that same error over 100 miles, we will now be 1.7 miles off course. It doesn’t take a huge error to carry one significantly off course over a period of time. New Evangelicals said that they would not practice separation; this seemingly small change has produced results that have been spiritually devastating, and we have yet to realize the full extent of this departure from the path of the faith. The full scope of this error will come to light when the Antichrist is revealed; the siren song of unity and accommodation will lure many Evangelicals right onto the rocks of apostasy for their final destruction.
That ye, being rooted and grounded in love – this begins Paul’s third request, which carries on into the next verse. That ye can also be translated as in order that ye; again indication of a progression – the requests are inextricably linked together, and build in a cumulative manner. First, that we might be strengthened in our inner man by the Spirit of God; second, that we might experience the permeating presence of Christ within us. The result of this is that we will be rooted and grounded in love, which forms the basis for this third request.
Rooted means to strengthen with roots, to render firm, to fix, establish.35 It exudes a feeling of permanency; something that is rooted is not easily moved. James understood this when he wrote, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man is unstable in all his ways” (James 1:5-8). Someone who is double minded cannot be rooted at the same time; conversely, someone who is rooted will not waver or vacillate in his commitment to Christ.
Grounded means to lay the foundation, to make stable or establish.36 Here Paul uses two different Greek words with somewhat similar meanings to underscore the extent of our being fixed in love, based not on our own efforts, but on our being yielded to Christ, being in Him and He in us. The Greek word used for love is agape, and denotes the love that God has, and the love that we are to have toward God and toward our fellow man (Matthew 22:37-39). John tells us that God is love (1 John 4:8,16).
Unfortunately, today’s Evangelical community has so focused on the love of God that they have lost sight of His other characteristics – particularly His holiness and His justice. In the name of love, they have set a proper understanding of Scripture aside lest they cause offense; in the name of love, they accommodate error and heresy in order to display a feigned unity after the fashion of their own imagination. God’s dealings with the children of Israel have been provided for us by the Spirit of God as an example and for our instruction (1 Corinthians 10:6; 2 Timothy 3:16), and what is very evident is that God’s holiness, justice and grace are conduits through which His love flows to mankind. It is by this love, which finds expression through His grace to meet the requirements of His justice, that sin is dealt with so that, in His holiness, He might have fellowship with the sinner who is saved and cleansed. We hear much of “God accepts you the way you are”; and this has become an excuse to overlook sin and our need for repentance before God. Yes, it is true, there is nothing that we can do to gain merit before God; we cannot clean ourselves up in order to be acceptable before a holy God. However, God does not accept us the way we are, or else we would all make our way to heaven; there is “one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” – the way is still narrow and very, very exclusive. God will only recognize the work that Christ did on the cross as payment for the sins of the world; our acceptance by God is not unconditional, but is entirely dependent upon our being in Christ by faith. We have been chosen by God in Christ before the foundation of the world (1:4), therefore, if we are not in Christ, then we are simply not among the chosen. Today it is emphasized that God understands our humanity and our frailty to the extent that repentance has been banished from our vocabulary and, too often, from our experience; there is a mindset that seems to think that if we pray a little prayer, that’s all that’s necessary to secure our eternal destiny. We have lost sight of God’s demand for a righteous life (1 Peter 1:15-16) that will make the Christian life a struggle (1 Timothy 4:10), and it will come at a great cost to our natural desires (Galatians 5:24).
We live in a day when the Word of God is subject to much neglect – and this is within the Evangelical community! Not only is there a growing neglect, but there is also a corresponding increase in the inability to discern the spiritual truths of Scripture; it is only reasonable that the latter should follow the former. Therefore, when we hear “God accepts you the way you are” we can rest assured that it has not been processed through a mind that grasps and holds the truths of Scripture in righteousness. Underlying the statement is the thinking that we do not have to change (at least not much); we certainly wouldn’t want our Christianity to cramp our style. The Spirit of God, through Paul, declares, “Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?” (Romans 5:20-6:2). There is an attitude that glories in the fact that where sin abounds, God’s grace abounds to a greater extent; what many Christians fail to realize is that they are to be dead to sin. It’s not a matter of the overabundance of God’s grace that is greater than the sin that we commit – it’s a matter that our lives are to be dead to sin. Obviously that does not mean that we become sinless while in the flesh, for “if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). What it does mean is that we are no longer to live in a perpetual state of sin, the Spirit of God has not been given to us to be ignored; we are to be strengthened by the Spirit so that we are able to live in righteousness. We come to the Lord, in our sin, to be cleansed by faith in the blood sacrifice of the Lord Jesus Christ, but “if we sin wilfully after that we have received the [precise and correct] knowledge of the truth, there remaineth no more sacrifice for sins” (Hebrews 10:26). These are sobering words, which Evangelicals today refuse to hear.
18. May be able to comprehend with all saints what is the breadth, and length, and depth, and height;
Here is the core of the third request, which is based upon being firmly grounded in the love of God. The grounding in love is necessary to be able or to have full strength to understand, with all of God’s holy ones, the extent of God’s love.37 The saints, who have gone on before and who abide in the presence of God, understand the dimensions of the love of God; yet we, who still walk in this life, will not be able to completely apprehend its greatness. Once again, this expression carries with it the tense of possibility rather than actuality; indeed, as long as we have a finite mind, how can we comprehend the infinite love of God?
The dimensions of this love (breadth, length, depth and height) are interesting in the Greek: platos, mekos, bathos, and hupsos. Platos is correctly translated as breadth, and it includes the idea of a great extent.38 Bathos has the same root as used for deep, and is used to refer to the sea; the implication is that this is a great depth. Paul’s third request for the Ephesians, and for the faithful in Christ Jesus, is that we will be able to understand, at least to some extent, the great love of God. We will never be able to plumb its depths or scale its heights, but perhaps we may comprehend, in a limited way, the love of God as it has been expressed in bringing us, who were once far off, into the building that is not made with hands (2 Corinthians 5:1), a building that is made up of all saints from all ages (2:21-22). God’s love is so great that even when He knew the price that it would take to pay the penalty of sin for fallen mankind, there was no change in plans.
19. And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.
Here is the fourth request, or desire, of Paul expressed for the Ephesian believers – and for all of “the faithful in Christ Jesus” (v. 1), which means that it is for us as well. Once again, this is built upon that which has come before: 1) strengthened in the inner man by the Spirit of God, 2) Christ will dwell in our hearts by faith, and 3) we may come to some understanding of the immensity of God’s love. The phrase to know carries with it the concept of a process, as in come to know, rather than a completed achievement.39 Peter understood this when he wrote, “but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). This is really a lifetime project, for as long as we abide in the flesh, we will never comprehend, with any measure of completeness, the greatness of our Savior and God. As Paul expresses it here: the love of Christ transcends, or exceeds, our understanding (it passeth knowledge).40
The core of Paul’s fourth request is this: that ye might be filled with all the fullness of God. The subjunctive tense used here (might) renders this a possibility, not a confirmed reality.41 Nevertheless, his desire is that we might be filled up with all of the fullness of God. There will come a day when this will be a reality, if we remain faithful to Him. “2Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2-3). This is the hope of those who abide in Christ; the mystery, whereof Paul has been made a minister, is “Christ in you, the hope of glory” (Colossians 1:27) – a present reality that will one day culminate in our being filled with all of the fullness of God.
As you pause to reflect on these requests of Paul, on behalf of the Ephesians and all who are faithful in Christ, it becomes readily apparent that this is a life-changing commitment. There is no room for a half-hearted assent to the tenants of Christianity while living a self-centered life – a life that is upheld as being righteous even while it appears to be no different from the world. “Christ in you” precludes any demonstration of the world’s values, its goals, or its pleasures; we are to fix our eyes on Jesus, the Author and Finisher of saving faith (Hebrews 12:2). What we see so much of today is custom-designed faith: a faith that will not offend, a faith that will meet my needs, or a faith that will bring great numbers together in unity. Yet we are reminded that there is only “one Lord” (4:5), the same Lord Who desires to live in us, to be our hope of glory – not our hope for earthly prosperity. It is the same Lord Who, through Paul, said that if we will live godly in this life, then we can rest assured that we will suffer persecution (2 Timothy 3:12). Today we would rather hear of prosperity than persecution, yet we must not neglect the Word of God in favor of the words of false teachers; there is a cross to be born, and we must not fail to bear it up, and follow the Lord (Luke 9:23).
20. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,
Here, Paul breaks into an expression of praise to God. It’s as though his heart is so full of gratitude to God for all that He has done that he can’t hold it in any longer. In this verse, able and power are verb and noun forms of the same Greek word – a word that describes an inherent ability to act with strength; God is not enabled to act, but is capable of acting because of Who He is.42 It seems that Paul had some difficulty expressing the full extent of God’s ability to act, for the Greek carries this sequence of words: beyond all, to do beyond exceedingly.43 There is a double thrust at God’s actions being beyond anything that we could ask (or desire) or think (or consider).44 It is this “beyond-understanding” power of God that is at work within us! God help us to submit to this wonder-working power!
21. Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.
Unto God are the splendor and the majesty shown forth in the gathering of the called-out ones, a glory that will only be exemplified by the effectual working of Christ in our lives. Young’s Literal gives the following for the last portion of this verse: “to all the generations of the age of the ages,” which is indeed a literal translation of the Greek. However, it seems that the Greeks used the word translated as age and ages to stand in contrast to a defined period of time; in other words, the word translated as age(s) really means an undefined amount of time or forever. Here is a declaration that God’s glory will be demonstrated in the assembly of believers, by Christ Jesus, to all generations forever.
It is this aversion to heresy that is the downfall of most modern, professional theologians. They are so carefully carrying the banner of their particular denomination or their well-honed theology that they are unable to clearly see the teachings of Scripture. Unless we are prepared to embrace the Word of God as our personal final authority for spiritual instruction, we run the risk of reading the Scriptures through the lenses of someone’s doctrinal persuasion – rather than permitting the Spirit of God to guide us into His truth (John 16:13). I am slowly learning to not be impressed by educational credentials.
Again, we are reminded that all is in Christ Jesus our Lord – “Lord” means “he to whom a person … belongs, about which he has power of deciding.”26 When we call Jesus our Lord, we are saying that we belong to Him, and that He has the power to decide what is best for us. Therefore, when things happen to us (not something that we choose) we must rest assured that it has come through the permissive hand of the Lord Jesus. Scripture reminds us many times to persevere, to endure (Ephesians 6:18; 2 Thessalonians 1:4; 2 Timothy 2:3; 4:5; Hebrews 12:7, James 1:12; 5:11), and if we understand what it means for Jesus to be our Lord, then our faith will be strengthened to endure what comes our way.
12. In whom we have boldness and access with confidence by the faith of him.
In Christ, we have free and fearless confidence (boldness) to come before God; but it is only through the faithfulness of Christ.27 If there has been anything that is obvious in the study of Ephesians so far, it is the emphasis on all things being available in Christ. It is not due to anything that we might do, or who we might be – it is only by means of what Christ has done that we can have access to the Father. Christ remained completely faithful throughout His life on earth; His trust in the Father, even while in His limiting body of flesh, was perfect.
By the faith of him is a phrase that caught my attention; it seems to be one of those things that we pass over quickly, and do not really understand. There are many verses that make reference to the faith of Jesus Christ; here are a few:
Romans 3:21-22, “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by [through] faith of Jesus Christ unto all and upon all them that believe: for there is no difference ...”
Galatians 2:16, “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ …”
Galatians 3:22, “But the scripture hath concluded all under sin, that the promise by [out of] faith of Jesus Christ might be given to them that believe.”
Philippians 3:9, “And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith …”
Revelation 14:12, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.”
As I read these verses and others like them, it becomes apparent that it is the faith of Jesus that is central to securing our salvation. What is the faith of Jesus? Here it is, demonstrated for us:
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:5-11).
Jesus, eternally with the Father and the Spirit, and Creator of the universe, became a man, and placed unwavering faith in God, the Father, and His eternal plan – a faith that took Him to the cross for the eternal deliverance of lost mankind. It was the faith of Jesus that became our means of justification before God (Galatians 2:16); it is through the faith of Jesus that we can claim the righteousness that comes from God (Romans 3:22). We place our faith in Christ and the finished work on the cross, which is the express demonstration of the faith that Christ had in God the Father. We take God at His word, and believe Him even as “Abraham believed God, and it was counted unto him for righteousness” (Romans 4:3). As we believe God, and place our faith in Christ and His finished work, His faith becomes effective in our lives. Jesus said that if we should have faith the size of a grain of mustard seed we would be able to accomplish great things (Matthew 17:20); however, our grain of faith must be well placed – to be effective it must be in Christ. As we place our faith in Christ, as we believe God, the righteousness that has been established through the working of Christ’s faith in God’s eternal plan becomes our righteousness (Philippians 3:9).
Returning to our passage, our boldness and confidence to come before God has nothing to do with our great faith, but it has everything to do with where our small faith has been placed. As we believe God, the righteousness that Christ purchased for us through the exercise of His perfect faith, becomes ours, and, thereby, we can come before a holy God with confidence. All of this simply underscores the theme of Ephesians: all that we have before God is through Christ; it is only in Him that we are united with the saints of all the ages to show forth His glory, to be His inheritance. What a great loss for those duped by the subtlety of New Evangelicalism as they bring the eternal Word of God into question; yet they seem unaware of their loss as they fashion a god after their own designs.
13. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.
Wherefore – a word that draws on what has come before in order to make a final point. Paul has covered several things that are included in this wherefore: 1) the Gentiles are full participants in the salvation that Christ secured by the cross, and now offers to all men (v. 6), 2) he was made a minister of this Gospel despite his unworthiness (v.7-8), 3) the angels are learning from how God is dealing with His saints (v. 10), and 4) our confident access to the Father was accomplished by the faith of Christ (v. 12). The preceding verses give us an overview of Paul’s message, his ministry, and the effects of his ministry. Because of all of this, he now expresses his desire for the Ephesians.
Faint not means to not be utterly spiritless.28 Clearly, Paul was facing tough times for these people; tribulations is from the Greek word thlipsis, and literally means pressing together or pressure, and metaphorically speaks of oppression, distress or affliction.29 Because of these things, Paul says, “don’t lose your strength because of what I’m going through for you.” This is coming from Paul, the prisoner; the one who is experiencing the pressing together is begging them to not become disheartened at his trials.
How would the trials that Paul is facing be the glory of the Ephesian believers? The Greek word for glory is also translated as honor and praise, in addition to meaning the splendor and majesty of God.30 It seems that Paul’s desire was that they should view his tribulations as an honor; he was willing to suffer persecution for them. Paul declares in Romans 5:3, “… we glory [or boast] in tribulations also: knowing that tribulation worketh patience …”; we also read that “all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12). This is not a comforting thought to our soft North American way of life, to which we have become accustomed; yet persecution can take many forms. For my wife and me, it has been our personal experience that since we have endeavored to follow the Lord more fully, as we have sought without reservation to do what His Word says, many friends and family have forsaken us. Indeed, we have found the way to life to be narrow, and often steep.
14. For this cause I bow my knees unto the Father of our Lord Jesus Christ,
The action here is of Paul bowing before God in worship and adoration, but also in supplication for the Ephesian believers. Bowing indicates a submission to God, a willingness to come under His authority and command. There will come a day when every knee will bow before God (Isaiah 45:23; Philippians 2:10), even those who deny His very existence will bow before Him, and acknowledge His supremacy. How much better to willingly bow before the Lord today, and accept His provision for the deliverance of our souls, than to wait for the day still coming when the unwilling knees will bow before Him only to experience His righteous judgment, rather than His grand salvation.
For this cause draws what follows to Paul’s desire that the Ephesians accept his persecution and trials as a sign of honor for them.
15. Of whom the whole family in heaven and earth is named,
The family to which we belong has been named after Christ; hence we are referred to as the Body of Christ (Romans 7:4; 1 Corinthians 10:16; 12:27; Ephesians 4:12). The word family speaks of lineage or a common origin,31 and our lineage, as the Body of Christ, is through Christ, the Deliverer Who was promised from the beginning. All of saved mankind has been purchased by Christ: those before His coming to earth, and those after His resurrection. This family, of which Christ is Head, abides in heaven and upon earth; this family is made up of saints from all the ages, as Hebrews 11 so clearly illustrates – those who have passed on, and those who are still living here on earth. Ephesians 1:10 declares that God set out to sum up the whole in Christ, both in the heavens and upon the earth. This is specifically within the context of expounding all that God has done for us in Christ; in Christ there is a bringing together of those who have gone before and those who are coming after. God is the God of the living, as Jesus so clearly declared to the Sadducees (Mark 12:27), and so those who have been declared righteous before God through faith after the manner of Abel, Enoch and Abraham are united with those who, through the very same faith, have been declared righteous by believing in the finished, saving work of Christ. There is only one family made up of all those who have placed their faith in Christ, the righteous Savior (both as promised and as fulfilled).
Once again, it is clear that the focus of our faith is Christ; it is His name that we bear; we must abide in Him in order to realize the riches that God has prepared for us.
16. That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;
We return here to the main, beginning thought, namely that Paul is bowing his knees before God for a purpose. That, or in order that, is the sense here; now he begins to outline his purpose for bowing before God as it relates to the Ephesian believers and the faithful in Christ Jesus (1:1).
Paul has a specific desire of God for this group of saints – something that he longs for God to give them. The phrase would grant carries with it the sense of possibility (not actuality), but this particular Greek word even goes beyond that to carry the thought of possibility with the actual completion being in doubt.32 Therefore, what lies ahead is Paul’s vision for these saints, yet he realizes that the likelihood of them attaining his complete desire is probably not that great. There is a sense in which no one can fully comprehend what another person is going through without personally going through exactly the same thing. We have come out of the context of the trials and tribulations that Paul had been facing, and his expressed hope that the Ephesians would consider his trials to be to their glory or honor. Will they be able to come to that full appreciation? It would seem unlikely, yet Paul’s request to God is that they would begin to move in that direction; after all, this would be God granting these saints an insight that is beyond human ability.
Paul’s petition is all of God, and its measure is the immeasurable splendor of God – the riches of his glory. Therefore, even though Paul may include some doubt as to the fulfillment of his desire, he couches his request in the infinitude of God’s glory, and therein is the hope of seeing a degree of fulfillment.
This is the first in a series of four specific things that Paul desires for the Ephesians and for us – to be strengthened with might by his Spirit in the inner man. His request is for God to give them the power that would see them strengthened through the Spirit of God in the within man.33 Jesus said, “those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man …” (Matthew 15:18-20). It is that inner cleansing that is needed to live a life of holiness before God, and this can only come through being in Christ, by appropriating His faith and His righteousness as our own. Romans 8:9: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.” If the Spirit of God is dwelling in us, then we carry about with us the very Spirit Who is able to strengthen us from within so that we may live as we are commanded. However, this does not necessarily mean that life will be easy – the Scriptures do not teach the prosperity gospel of health and wealth that some today seek to use to dupe many out of their money. Paul declared, “…though our outward man perish, yet the inward man is renewed day by day” (2 Corinthians 4:16). The prosperity gospel has its roots in the doctrines of Satan, which were first proclaimed in the Garden of Eden; the forbidden fruit was declared to be beautiful, good for food, and able to make one wise. The lie has changed little with the passage of time: the message is still the same, and the appeal is just as strong. The way to life is narrow and lonely, for there are few who find it (Matthew 7:14), yet we are challenged to walk this path of godliness, and to expect affliction and persecution along the way (2 Timothy 3:12). Modern Evangelicals would have us believe that the way to life is broad, but God has not, nor will He ever change.
17. That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,
Here is the second request presented by Paul. It would seem that these petitions, although individually identifiable, are also cumulative in nature; i.e., each builds on the one(s) that came before. The first, that they would be strengthened in their inner man by the Spirit of God, provides a basis for the second – that Christ would abide in their hearts. The request is that Christ would inhabit the essence of their (and our) spiritual being, that He would pervade or saturate it and govern it.34 Contained here is the spirit of Jesus’ instruction to “abide in me, and I in you” (John 15:4) so that we might bring forth spiritual fruit.
Paul clarifies here that the mechanism for this indwelling Christ is faith; however, not just any faith – the Greek includes the definite article to make it the faith. There is much faith in the world today, but it is not the saving faith. “Watch ye, stand fast in the faith” (1 Corinthians 16:13), is not an admonition to have faith, but to be on the alert and to persevere in the faith. “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils” (1 Timothy 4:1). We live in just such a day: the faith once delivered through the Apostles, and carefully recorded for us in the Scriptures by the Spirit of God, has fallen into disrepute. Evangelicals have determined that there is a better way, one that holds greater appeal to more people, a way that demands less of us and seeks to broaden the narrow way; so they speak forth words of deception – inaccurate words that mislead the unsuspecting. Our practice of deferring to the experts has caused the error of New Evangelicalism to spread like wildfire; even those whom we would consider to be elderly saints, those who supposedly have walked in the Christian faith for many years, have been duped into accepting the doctrines of today as being Biblical. How can this be? The process is gradual; the changes in course are minor so as not to rock the boat. A charted course that is set one degree off, over a mile, will mean a variance of a mere 92 feet. If we take that same error over 100 miles, we will now be 1.7 miles off course. It doesn’t take a huge error to carry one significantly off course over a period of time. New Evangelicals said that they would not practice separation; this seemingly small change has produced results that have been spiritually devastating, and we have yet to realize the full extent of this departure from the path of the faith. The full scope of this error will come to light when the Antichrist is revealed; the siren song of unity and accommodation will lure many Evangelicals right onto the rocks of apostasy for their final destruction.
That ye, being rooted and grounded in love – this begins Paul’s third request, which carries on into the next verse. That ye can also be translated as in order that ye; again indication of a progression – the requests are inextricably linked together, and build in a cumulative manner. First, that we might be strengthened in our inner man by the Spirit of God; second, that we might experience the permeating presence of Christ within us. The result of this is that we will be rooted and grounded in love, which forms the basis for this third request.
Rooted means to strengthen with roots, to render firm, to fix, establish.35 It exudes a feeling of permanency; something that is rooted is not easily moved. James understood this when he wrote, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man is unstable in all his ways” (James 1:5-8). Someone who is double minded cannot be rooted at the same time; conversely, someone who is rooted will not waver or vacillate in his commitment to Christ.
Grounded means to lay the foundation, to make stable or establish.36 Here Paul uses two different Greek words with somewhat similar meanings to underscore the extent of our being fixed in love, based not on our own efforts, but on our being yielded to Christ, being in Him and He in us. The Greek word used for love is agape, and denotes the love that God has, and the love that we are to have toward God and toward our fellow man (Matthew 22:37-39). John tells us that God is love (1 John 4:8,16).
Unfortunately, today’s Evangelical community has so focused on the love of God that they have lost sight of His other characteristics – particularly His holiness and His justice. In the name of love, they have set a proper understanding of Scripture aside lest they cause offense; in the name of love, they accommodate error and heresy in order to display a feigned unity after the fashion of their own imagination. God’s dealings with the children of Israel have been provided for us by the Spirit of God as an example and for our instruction (1 Corinthians 10:6; 2 Timothy 3:16), and what is very evident is that God’s holiness, justice and grace are conduits through which His love flows to mankind. It is by this love, which finds expression through His grace to meet the requirements of His justice, that sin is dealt with so that, in His holiness, He might have fellowship with the sinner who is saved and cleansed. We hear much of “God accepts you the way you are”; and this has become an excuse to overlook sin and our need for repentance before God. Yes, it is true, there is nothing that we can do to gain merit before God; we cannot clean ourselves up in order to be acceptable before a holy God. However, God does not accept us the way we are, or else we would all make our way to heaven; there is “one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” – the way is still narrow and very, very exclusive. God will only recognize the work that Christ did on the cross as payment for the sins of the world; our acceptance by God is not unconditional, but is entirely dependent upon our being in Christ by faith. We have been chosen by God in Christ before the foundation of the world (1:4), therefore, if we are not in Christ, then we are simply not among the chosen. Today it is emphasized that God understands our humanity and our frailty to the extent that repentance has been banished from our vocabulary and, too often, from our experience; there is a mindset that seems to think that if we pray a little prayer, that’s all that’s necessary to secure our eternal destiny. We have lost sight of God’s demand for a righteous life (1 Peter 1:15-16) that will make the Christian life a struggle (1 Timothy 4:10), and it will come at a great cost to our natural desires (Galatians 5:24).
We live in a day when the Word of God is subject to much neglect – and this is within the Evangelical community! Not only is there a growing neglect, but there is also a corresponding increase in the inability to discern the spiritual truths of Scripture; it is only reasonable that the latter should follow the former. Therefore, when we hear “God accepts you the way you are” we can rest assured that it has not been processed through a mind that grasps and holds the truths of Scripture in righteousness. Underlying the statement is the thinking that we do not have to change (at least not much); we certainly wouldn’t want our Christianity to cramp our style. The Spirit of God, through Paul, declares, “Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?” (Romans 5:20-6:2). There is an attitude that glories in the fact that where sin abounds, God’s grace abounds to a greater extent; what many Christians fail to realize is that they are to be dead to sin. It’s not a matter of the overabundance of God’s grace that is greater than the sin that we commit – it’s a matter that our lives are to be dead to sin. Obviously that does not mean that we become sinless while in the flesh, for “if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). What it does mean is that we are no longer to live in a perpetual state of sin, the Spirit of God has not been given to us to be ignored; we are to be strengthened by the Spirit so that we are able to live in righteousness. We come to the Lord, in our sin, to be cleansed by faith in the blood sacrifice of the Lord Jesus Christ, but “if we sin wilfully after that we have received the [precise and correct] knowledge of the truth, there remaineth no more sacrifice for sins” (Hebrews 10:26). These are sobering words, which Evangelicals today refuse to hear.
18. May be able to comprehend with all saints what is the breadth, and length, and depth, and height;
Here is the core of the third request, which is based upon being firmly grounded in the love of God. The grounding in love is necessary to be able or to have full strength to understand, with all of God’s holy ones, the extent of God’s love.37 The saints, who have gone on before and who abide in the presence of God, understand the dimensions of the love of God; yet we, who still walk in this life, will not be able to completely apprehend its greatness. Once again, this expression carries with it the tense of possibility rather than actuality; indeed, as long as we have a finite mind, how can we comprehend the infinite love of God?
The dimensions of this love (breadth, length, depth and height) are interesting in the Greek: platos, mekos, bathos, and hupsos. Platos is correctly translated as breadth, and it includes the idea of a great extent.38 Bathos has the same root as used for deep, and is used to refer to the sea; the implication is that this is a great depth. Paul’s third request for the Ephesians, and for the faithful in Christ Jesus, is that we will be able to understand, at least to some extent, the great love of God. We will never be able to plumb its depths or scale its heights, but perhaps we may comprehend, in a limited way, the love of God as it has been expressed in bringing us, who were once far off, into the building that is not made with hands (2 Corinthians 5:1), a building that is made up of all saints from all ages (2:21-22). God’s love is so great that even when He knew the price that it would take to pay the penalty of sin for fallen mankind, there was no change in plans.
19. And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.
Here is the fourth request, or desire, of Paul expressed for the Ephesian believers – and for all of “the faithful in Christ Jesus” (v. 1), which means that it is for us as well. Once again, this is built upon that which has come before: 1) strengthened in the inner man by the Spirit of God, 2) Christ will dwell in our hearts by faith, and 3) we may come to some understanding of the immensity of God’s love. The phrase to know carries with it the concept of a process, as in come to know, rather than a completed achievement.39 Peter understood this when he wrote, “but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). This is really a lifetime project, for as long as we abide in the flesh, we will never comprehend, with any measure of completeness, the greatness of our Savior and God. As Paul expresses it here: the love of Christ transcends, or exceeds, our understanding (it passeth knowledge).40
The core of Paul’s fourth request is this: that ye might be filled with all the fullness of God. The subjunctive tense used here (might) renders this a possibility, not a confirmed reality.41 Nevertheless, his desire is that we might be filled up with all of the fullness of God. There will come a day when this will be a reality, if we remain faithful to Him. “2Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2-3). This is the hope of those who abide in Christ; the mystery, whereof Paul has been made a minister, is “Christ in you, the hope of glory” (Colossians 1:27) – a present reality that will one day culminate in our being filled with all of the fullness of God.
As you pause to reflect on these requests of Paul, on behalf of the Ephesians and all who are faithful in Christ, it becomes readily apparent that this is a life-changing commitment. There is no room for a half-hearted assent to the tenants of Christianity while living a self-centered life – a life that is upheld as being righteous even while it appears to be no different from the world. “Christ in you” precludes any demonstration of the world’s values, its goals, or its pleasures; we are to fix our eyes on Jesus, the Author and Finisher of saving faith (Hebrews 12:2). What we see so much of today is custom-designed faith: a faith that will not offend, a faith that will meet my needs, or a faith that will bring great numbers together in unity. Yet we are reminded that there is only “one Lord” (4:5), the same Lord Who desires to live in us, to be our hope of glory – not our hope for earthly prosperity. It is the same Lord Who, through Paul, said that if we will live godly in this life, then we can rest assured that we will suffer persecution (2 Timothy 3:12). Today we would rather hear of prosperity than persecution, yet we must not neglect the Word of God in favor of the words of false teachers; there is a cross to be born, and we must not fail to bear it up, and follow the Lord (Luke 9:23).
20. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,
Here, Paul breaks into an expression of praise to God. It’s as though his heart is so full of gratitude to God for all that He has done that he can’t hold it in any longer. In this verse, able and power are verb and noun forms of the same Greek word – a word that describes an inherent ability to act with strength; God is not enabled to act, but is capable of acting because of Who He is.42 It seems that Paul had some difficulty expressing the full extent of God’s ability to act, for the Greek carries this sequence of words: beyond all, to do beyond exceedingly.43 There is a double thrust at God’s actions being beyond anything that we could ask (or desire) or think (or consider).44 It is this “beyond-understanding” power of God that is at work within us! God help us to submit to this wonder-working power!
21. Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.
Unto God are the splendor and the majesty shown forth in the gathering of the called-out ones, a glory that will only be exemplified by the effectual working of Christ in our lives. Young’s Literal gives the following for the last portion of this verse: “to all the generations of the age of the ages,” which is indeed a literal translation of the Greek. However, it seems that the Greeks used the word translated as age and ages to stand in contrast to a defined period of time; in other words, the word translated as age(s) really means an undefined amount of time or forever. Here is a declaration that God’s glory will be demonstrated in the assembly of believers, by Christ Jesus, to all generations forever.
END NOTES:
1 Strong’s Online.
2 Ibid.
3 Vine’s, “read.”
4 Strong’s Online.
5 Ibid.
6 John E. Ashbrook, New Neutralism II, p. 82.
7 Vine’s, “body.”
8 Strong’s Online.
9 Ibid.
10 Vine’s, “deacon.”
11 Strong’s Online.
12 Bobgan, Martin and Deidre, James Dobson’s Gospel of Self-Esteem and Psychology, p. 46.
13 Ibid., p. 48.
14 Strong’s Online.
15 Ibid.
16 Colson, Charles, The Body, p. 186. He lays out the “nonnegotiables” as 1) the infallibility of Scripture, 2) the deity of Christ, 3) the Virgin Birth and miracles of Christ, 4) Christ’s substitutionary death, and 5) Christ’s physical resurrection and eventual return. Yet even in these, he uses broad brush strokes to keep the Roman Catholics and Evangelicals on the same page.
17 Strong’s Online.
18 Ibid.
19 Vine’s, “principality.”
20 Vine’s, “power.”
21 Strong’s Online.
22 Gary Gilley, “Open Theism,” http://www.svchapel.org/resources/articles/23-doctrine/550-open-theism-part-1
23 Gary Gilley, “Open Theism,” http://www.svchapel.org/resources/articles/23-doctrine/553-open-theism-part-4
24 http://www.desiringgod.org/ResourceLibrary/TasteAndSee/ByDate/2000/1156_We_Took_a_Good
_Stand_and_Made_a_Bad_Mistake/
25 http://www.etsjets.org/
26 Strong’s Online.
27 Ibid.
28 Ibid.
29 Ibid.
30 Ibid.
31 Ibid.
32 Ibid.
33 Ibid.
34 Ibid.
35 Ibid.
36 Ibid.
37 Ibid.
38 Ibid.
39 Ibid.
40 Ibid.
41 Ibid.
42 Ibid.
43 Online Bible – Textus Receptus
44 Strong’s Online.
1 Strong’s Online.
2 Ibid.
3 Vine’s, “read.”
4 Strong’s Online.
5 Ibid.
6 John E. Ashbrook, New Neutralism II, p. 82.
7 Vine’s, “body.”
8 Strong’s Online.
9 Ibid.
10 Vine’s, “deacon.”
11 Strong’s Online.
12 Bobgan, Martin and Deidre, James Dobson’s Gospel of Self-Esteem and Psychology, p. 46.
13 Ibid., p. 48.
14 Strong’s Online.
15 Ibid.
16 Colson, Charles, The Body, p. 186. He lays out the “nonnegotiables” as 1) the infallibility of Scripture, 2) the deity of Christ, 3) the Virgin Birth and miracles of Christ, 4) Christ’s substitutionary death, and 5) Christ’s physical resurrection and eventual return. Yet even in these, he uses broad brush strokes to keep the Roman Catholics and Evangelicals on the same page.
17 Strong’s Online.
18 Ibid.
19 Vine’s, “principality.”
20 Vine’s, “power.”
21 Strong’s Online.
22 Gary Gilley, “Open Theism,” http://www.svchapel.org/resources/articles/23-doctrine/550-open-theism-part-1
23 Gary Gilley, “Open Theism,” http://www.svchapel.org/resources/articles/23-doctrine/553-open-theism-part-4
24 http://www.desiringgod.org/ResourceLibrary/TasteAndSee/ByDate/2000/1156_We_Took_a_Good
_Stand_and_Made_a_Bad_Mistake/
25 http://www.etsjets.org/
26 Strong’s Online.
27 Ibid.
28 Ibid.
29 Ibid.
30 Ibid.
31 Ibid.
32 Ibid.
33 Ibid.
34 Ibid.
35 Ibid.
36 Ibid.
37 Ibid.
38 Ibid.
39 Ibid.
40 Ibid.
41 Ibid.
42 Ibid.
43 Online Bible – Textus Receptus
44 Strong’s Online.
