Brent Kercheville
And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. (Matthew 16:18-19) What does it mean that Peter was given the keys to the kingdom? Further, what authority is being given to Peter? There is a split among scholars and grammarians over how the last sentence of verse 19 ought to be translated. Some translations read, “Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (ESV, NKJV, NIV, NLT, NRSV, TNIV). Some translations read, “Whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been bound in heaven” (NASB, HCSB, NET). The problem is the rare Greek tense of these verbs. It is the future, periphrastic perfect tense. Without being scholars we can quickly see the problem. The future tense is of course a tense about something that has not happened yet, but will happen in the future. The perfect tense is an act that has been done in the past, but the results continue into the present. The continuing debate is which tense should carry the force of the sentence. The NASB, HCSB, and NET reflect the force of the perfect tense, while the other translations carry the force of the future tense. So, I say this just to make you aware of why your translation may be different from another trusted translation. The focus of our lesson will be to consider the keys of the kingdom that were given to Peter. What does this mean and what is the effect of this action? In answering these questions I think we will deal with all the issues surrounding this text. Examining Isaiah 22:15-25 Chapters 21-22 of Isaiah have cryptic headings as beginnings to these oracles. These chapters refer to the Assyrian invasion by Sennacherib in 701 B.C. Chapter 21 describes the approaching doom as the threat of Assyria grows larger while Assyria conquers surrounding lands. In Isaiah 22:1-14 we see that Jerusalem is now threatened by Assyria’s invasion. Isaiah is focusing on the deportment and capture of the people in this chapter (22:1-3). But rather than trusting in God during this crisis, the people are trusting in themselves (22:11). Further, the people are feasting during this distress, rather than fasting to God for help (22:12-13). The second half of chapter 22 is dedicated to an oracle against Shebna, who represent the problem with Israel. Shebna is “steward” who is charge of the royal household (“in charge of the palace,” HCSB, TNIV). The Hebrew word for “steward” is used in other Semitic languages to indicate that this is a very high official in the government, second only to the king (Oswalt, John N.; Isaiah 1-39: New International Commentary on the Old Testament). The phrase “in charge of the household” is used similarly of a high official, second only to the king. We see this in 2 Kings 15:5, “The LORD struck the king, so that he was a leper to the day of his death. And he lived in a separate house, while Jotham the king’s son was over the household, judging the people of the land.” The problem is that Shebna is more interested in death than life, seeing that he has a tomb prepared for himself due to the coming invasion of Assyria. Rather than think about his duty to the people of Israel as second in command to Hezekiah, Shebna is concerned only about himself. Therefore, Shebna is going to be removed from office and replaced by Eliakim (22:19-20). Being in this position of authority, Eliakim would have many things bestowed upon him: (1) clothed with Shebna’s robe, (2) Shebna’s sash tied around Eliakim, (3) Authority given to Eliakim, taken from Shebna, (4) father of the inhabitants, (5) key to the house of David so that what he opens will not shut and what he shuts will not open, (6) driven like a peg in the firm place, and (7) become the throne of glory to his father’s house. Now, many commentaries and scholars make the connection between Isaiah 22 and Matthew 16:19. When we consider that this text concerning the Peter’s confession and the keys of the kingdom are only found in the Matthew account, which was written to Jews, then the connection to the Isaiah prophecy becomes even stronger. This is especially true when we recognize how rarely the figure of “keys” appears in the scriptures. But none of the commentators explain how these two passages connect. Connections Between Isaiah 22 and Matthew 16 1. Both are commissioning texts. These kinds of commissioning texts are also rare in the scriptures. In Isaiah we see that Eliakim is specifically named as the one to be “over the household,” meaning he is second only to the king. Eliakim is given keys, and these keys are to the Davidic kingdom. The meaning of the keys is that Eliakim has authority, such that “when he opens no one will shut” and “when he shuts no one will open.” Matthew 16 has very strong connections to this concept. Peter is specifically named and given keys. These keys are also to the Davidic kingdom (the kingdom of heaven). This authority means that whatever was bound on earth was also bound in heaven, and whatever was loosed on earth was also loosed in heaven. 2. Both involve a play on words with the individual’s name. Matthew 16 is the only place in the New Testament where Jesus makes a word play on someone’s name. Because this is a highly unusual event, we have to ask these questions: Why did Jesus do it here in Matthew 16? Why did Jesus do this now? We cannot pass this off as meaningless. Jesus has a reason for making this word play, especially when we recall who gave the name “rock” to Simon in the first place. Remember that Peter was not his given name, but Simon was his name. Jesus calls him Peter, “rock.” The connection leads us back to Isaiah 22. Eliakim’s name means “God will place” or “God will establish.” Notice how Isaiah’s prophecy is also a word play on Eliakim’s name. Isaiah 22:23 says, “I will drive him like a peg in a firm place.” Verse 25 says, “In that day the peg driven in a firm place will give way.” The emphasis on the name is put before us twice. But there are even more connections that these. 3. Both involve an individual serving as penultimate (not the ultimate) foundation of the kingdom. Eliakim was not the ultimate foundation, but Hezekiah was the king in the time frame when Isaiah prophesies. Peter was also not being spoken of as the ultimate foundation, because Christ is the ultimate foundation of the kingdom of God. But both Eliakim and Peter are being told that they will play important roles in the foundation of the kingdom. Eliakim will be like a peg driven into a firm place (immoveable, solid). Peter will be a rock (immoveable, solid) in the kingdom. The Old Testament shows us that there is a parallel between the peg, a foundation of a tent, and the rock, the foundation of a house. Zechariah 10:4 says, “From Judah will come the cornerstone, from him the tent peg, from him the battle bow, from him every ruler.” Both Eliakim and Peter are being called foundations, but not the ultimate foundation. We need to realize that the New Testament repeatedly refers to Peter and the apostles as this foundation of the kingdom of God. Please refer to “Upon This Rock” lesson for proof of this point. 4. Both involve a displacement of previous, faithless counterparts. This is another important point of comparison that helps us understand Jesus’ teaching to the apostles in Matthew 16. Eliakim was established because of the failure of Shebna. Therefore, Eliakim replaced Shebna as second over Hezekiah’s kingdom. In the same way, the apostles were established as a replacement for previous, faithless counterparts. Who were these counterparts? Look at Jesus’ words earlier: 52 “Woe to you experts in the law! You have taken away the key of knowledge! You didn’t go in yourselves, and you hindered those who were going in.” 53 When He left there, the scribes and the Pharisees began to oppose Him fiercely and to cross-examine Him about many things; 54 they were lying in wait for Him to trap Him in something He said” (Luke 11:52-54). Notice that the symbolism of “the key” appears in this text. The scribes and Pharisees had taken away the key of knowledge preventing people from entering God’s kingdom. The key was given to Peter and the apostles, a replacement of the scribes and Pharisees, as they would help people enter the kingdom of God. Jesus gives the apostles the key for they would be the ones after Christ’s death who would bring people into the kingdom through the preaching of the gospel. Conclusion: Let’s tie together these three lessons to hopefully present a clear understanding of Matthew 16:15-19. 1. We need not fear understanding Peter as the foundation for the kingdom of God. In fact, I think we are not correct if we teach that Peter’s confession is the rock upon which God’s kingdom would be established. I do not at all think that is what Jesus was referring to. Jesus gave Simon the name “rock” for a reason. Something was going to be built upon him to be given this name. But Jesus is speaking about Peter as a representative for all the apostles, as the scriptures repeatedly indicated Peter to represent. What is important to recognize is that Peter and the rest of the apostles were the rock foundation of the kingdom of God in the same way that Eliakim was the foundation of Hezekiah’s kingdom. Eliakim was still second to Hezekiah, and the apostles were still second to Jesus Christ. 2. Understanding Matthew 16 in the context of Isaiah 22 puts an end to the speculation about Peter being the pope and the line of succession. We must realize that the penultimate could not appoint his successor. Only the king himself could personally and directly appoint his penultimate. Only Hezekiah could personally and directly appoint Eliakim. Shebna could not appoint his successor. Jesus personally and directly appointed Peter and the apostles. The apostles had not power to appoint their successors. Only the king can do that. Jesus has not returned to personally and directly appoint his penultimate. The voting papers, the burning of the papers, and the colored smoke are all human invention. 3. The apostles, as the penultimate, carried great authority. Paul, in defending his apostleship to the Corinthians, said this to be the case: “For even if I boast somewhat further about our authority, which the Lord gave for building you up and not for destroying you, I will not be put to shame” (2 Corinthians 10:8). To follow Jesus is to not only obey the teachings of Jesus, but to also obey those who he left in charge, that is, the apostles. What they said carries just as much power and authority as if Jesus had said those words. Jesus said, “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned” (Mark 16:16). The apostles said, “Baptism, which is like that water, now saves you. Baptism doesn’t save by removing dirt from the body. Rather, baptism is a request to God for a clear conscience. It saves you through Jesus Christ, who came back from death to life” (1 Peter 3:21; GOD’S WORD). To suggest otherwise implies that only Jesus’ actual words while on the earth are of value and anything not in “red letters” in our New Testaments is not authoritative. Obey and be saved today. The Expositor’s Bible Commentary makes this point: “The periphrastic future perfects are then perfectly natural: Peter accomplishes this binding and loosing by proclaiming a gospel that has already been given and by making personal application on that basis (Simon Magus). Whatever he binds or looses will have been bound or loosed, so long as he adheres to that divinely disclosed gospel. He has no direct pipeline to heaven, still less do his decisions force heaven to comply; but he may be authoritative in binding and loosing because heaven has acted first (cf. Acts 18:9-10). Those he ushers in or excludes have already been bound or loosed by God according to the gospel already revealed and which Peter, by confessing Jesus as the Messiah) has most clearly grasped.”
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By Devadas Prakash
What is the relationship between the kingdom and the Lord’s Supper. Our Lord promised those disciples in the first century that the kingdom would come in their lifetime. Read the following words carefully as though you were standing in the presence of Jesus. What would you have understood when He said, “Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power” (Mark 9:1)? Jesus taught the Lord’s Supper would be part of the kingdom. It was in the upper room that Jesus promised He would eat the Lord’s Supper with His followers when the kingdom came. Jesus said, “But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom” (Matt. 26:29). He and eighty-three other Divinely sent messengers had proclaimed that the kingdom was about to be established. Now in the upper room, what Jesus said placed a time limit on the time it would come. He said, “With fervent desire I have desired to eat this Passover with you before I suffer. For I say to you I will no longer eat of it until it is fulfilled in the kingdom of God . . . I will not drink of the fruit of the vine until the kingdom of God comes” (Luke 22:15-18). His words clearly state that the cup with the fruit of the vine as part of that feast was ending and was about to be fulfilled when Jesus would assemble with the disciples at His table, His supper—the Lord’s supper. The Passover, as a God-appointed feast, was within a year of coming to an end. The Lord’s Supper became part of the promised kingdom for He made it part of His kingdom, the church. Within two months of His words in the upper room the church began. Peter proclaimed that Jesus ascended on high as an exalted king (Acts 2:20-33). His promised kingdom had come and notice what immediately happened. “They continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread and in prayers” (Acts 2:42). Jesus had become part of the communion at His table in His kingdom! The Lord’s Supper will end when Jesus returns. “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He come” (1 Cor. 11:26). The words “till He comes” proclaim that at His coming the Lord’s Supper will end. Those who see the establishment of the kingdom as a future event cannot reconcile these Divine words with their teaching. The kingdom has come, as He promised, and He meets with us every week at His table “till He comes.” By Samuel Matthews
“And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch” (Acts 11:26). KJV Loved ones, as always this series will be the truth (John 17:17) and written with love (Eph. 4:15). We thank God that His mercy and manifold blessings are allowing you to read and study it. Therefore, please don’t become my enemy “because I tell you the truth” (Gal. 4:16). It's our prayer that you will clear your mind of all religious prejudice and diligently study each scriptural reference from your Bible with an honest and good heart (2 Tim. 2:15; Luke 8:15). It's also our hope that you will understand the “grace and truth” given you from God the Father by the Lord Jesus Christ (John 1:17). Now please take a deep breath, fasten your seatbelt, and hang-in-there, for this series is going to tell it like it is! Friends, do you claim to love Jesus, our Lord, and our God? We believe that many of you reading this post truly are striving to love and obey the Lord from your heart (Rom. 6:17). That’s good because Jesus commands: “If you love me, keep my commandments” (John 14:15). So, if you absolutely love God you will believe and obey what His Word or Son says (Heb. 1:1-2; Luke 6:46; Matt. 7:21-27). Why, because God Speaks Through His Word – THE BIBLE! The Bible is the written Word of God (1 Thess. 2:13); the written Truth of God (John 1:1-2, 14; 14:6; 17:17); the written power of God (Rom. 1:16; 1 Cor. 1:24). In the Bible we find “all things that pertain unto life and goddess” and the “exceeding great and precious promises” of God (2 Pet. 1:3-4). In the Scriptures we also find the peace of God (Phil. 4:7), the knowledge of God (Col. 1:9-10), and the salvation of God (Acts 28:28). The Bible contains the only "doctrine" which will equip “the man of God… unto all good works” (2 Tim. 3:16-17). The wise person will take heed to God’s word, because one day it will be used as the basis for judgement (John 12:48). The Comforter, the Holy Spirit (2 Tim. 3:16), revealed the word to the apostles (John 14:16-17; John 16:13-14). They wrote it down in the Bible so that we might read and understand the mystery of godliness (Eph. 3:3-5; 1 Tim. 3:16). The mystery of Christ is, “That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel” (Eph. 3:6), has been revealed through the word of God. Friends, God desires for the peoples of all nations (Jews and Gentiles) to be in “the same body.” God has only ONE body (Eph. 4:4). That body is His church (Matt. 16:18; Eph. 1:22-23; Col. 1:18, 24), or the kingdom of God’s dear Son Jesus, the Christ (Col. 1:13). The Bible presents the soul saving Gospel (or good news) of Jesus Christ. It plainly tells the sinner how to become a member of God’s ONE body (1 Cor. 12:12-13, 27). The three facts of the Gospel state, “3 That Christ died for our sins according to the scriptures; 4 and that he was buried, and that he rose again the third day according to the scriptures” (1 Cor. 15:1-4). By faith (Rom. 10:17), the three commands of the Gospel are belief in Jesus as God’s Son (John 3:16-18; 8:24; Matt. 10:32-33), repentance of sins (Acts 17:30; Luke 13:3, 5), and immersion (buried) in water baptism (Rom. 6:3-4; Acts 8:35-39; 10:47-48). The three promises of the Gospel are the forgiveness of sins through the blood of Christ (Acts 2:38; Matt. 26:28; Rev. 1:5), the gift of the Holy Spirit (Acts 5:32; Eph. 1:13-14), and entrance into the church or eternal kingdom of God (Acts 2:41, 47; Matt. 16:18-19). The Gospel is the word that Christ commanded to be preached to the whole world (Matt. 28:18-20; Mark 16:15-16; 1 Cor. 9:16), NOT the book of Mormon or the Catechism. God wants mankind to obey the Gospel (Rom. 10:16), and further, it is something that man must obey, or he will be eternally lost (Jam. 1:21-25; 1 Pet. 4:17; 2 Thess. 1:7-9. Since the Gospel of Christ is God's power to save the believer (Rom. 1:16), should we seek another way or power? The answer is definitely NO! (Gal. 1:6-9). The Bible calls God's people Christians, priests, children, disciples, saints, and brethren (1 Pet. 4:16; Rev. 1:6; Gal. 3:26; Col. 1:1-2). Christians are taught to do all in the name (by the authority) of Jesus (Matt. 28:18-19; Col. 3:17), rather than by the authority of the Pope, King Henry VIII, Martin Luther, John Calvin, John Knox, John Wesley, Joseph Smith, Jr., Charles Russell, Charles Parham, Mary Baker Eddy, Ellen G. White, or any other man or woman. Therefore, God's people are NOT called: Adventists, Amish, Anglicans, Apostolic, Baptist, Buddhist, Catholics, Congregationalist, Deist, Episcopalians, Holiness, Jehovah Witnesses, Jews, Lutherans, Masons, Mennonites, Methodist, Moonies, Moravians, Mormons, Moslems, Muslims, Nazarenes, Orthodox, Pentecostals, Presbyterians, Protestants, Quakers, Reformed, Unitarians, Universalists, etc. The above human manufactured names keep the religious world divided. As seen in our text, “Christian" is the NEW name given by God to His disciples (Isa. 62:2; Acts 4:10-12; Acts 26:28). Penitent believers must be willing to discard all human religious names and wear the name "Christian" only... for the name you wear tells who you belong to (1 Cor. 3:3-9; 2 Tim. 2:19)! To be continued… “God Has ONE Faith.” To the God of heaven be the Glory as His Will is done (1 Corinthians 10:31). Please pray for wisdom, for me and my wife, Cynthia, and for the Liberty NW church of Christ meeting in Portland, Oregon, USA. We are praying for you, and we love you all so much. Samuel. By Jason Jackson
The book of Ephesians is about the church — the eternal purpose of God in Christ. The epistle takes us from eternity to eternity, in contemplation of the divine plan. Obviously, God wants us to understand something about his eternal purpose. Ephesians demands our careful attention. Its theme could not be more important. What should we expect from studying this book? Will we understand God’s plan better? Yes. And what else? If we put our hearts into the inspired letter, we will love God more, and live closer to him. The book of Ephesians begins like many letters of the first century — an identification of the author, the recipients, and a greeting. But this is no ordinary letter. It is from “Paul, an apostle of Christ Jesus” (1:1). The letter has the authority that Christ gave to his apostles; it is a revelation of the mind of God (Luke 10:16; John 14:26; 16:13; Acts 22:14-15). Paul adds, “. . . by the will of God” (cf. 1:5,9,11). He was appointed by God “to see the Righteous One, and to hear a voice from his mouth” (Acts 22:14). His preaching was authoritative — and still is. We are reading what God wants us to know (3:3-4). Paul wrote to “the saints and the faithful.” The word “saints” refers to Christians — not to an alleged spiritually elite. All Christians are saints (i.e., holy ones) because they are cleansed by blood, dedicated to God, and “set apart” for divine service. They were “the faithful” because they exercised faith in Jesus Christ. They believed the gospel, obeyed it, and continuously lived in it (cf. 1 Corinthians 15:1-3). “The saints and the faithful” are “in Christ” (cf. 5:23). Being “in Christ” means that a person has been united with him, is hidden in him, and lives for him (Romans 6:5; Colossians 3:3; Philippians 1:21). Together, the faithful are his body, the church (1:22-23). Spiritual Thoughts for Spiritual People Paul greets them with spiritual thoughts of “grace and peace.” These terms were common greetings in Greek and Hebrew circles. But the words take on fuller meaning in the Christian context. “Grace” means favor. When used of God it refers to the favor bestowed in our interest, which is undeserved. God is praiseworthy because of his grace (bestowed freely, but not unconditionally). This favor is priceless and saving. If God were not gracious, we would have no hope. Grace is coupled with peace. Grace is what God bestows; peace is the result of those who receive grace (cf. 2 Corinthians 5:1). We cannot be at peace with God without receiving his grace. We have peace with God and remain in his grace when we are justified through obedience to the gospel (Romans 5:1; 1:5,16). Accordingly, Paul salutes all readers of Ephesians, wanting us to know the fullness of the Lord’s favor, the sufficiency of his grace, the reconciliation it effects, and the tranquility of being right with God. The Source of Christian Life “Grace to you and peace from God our Father and the Lord Jesus Christ” (1:2). The source of spiritual life is God, our heavenly Father. The term “Father,” applied to God, is used in two ways in Scripture. He is Father of all — as Creator (Acts 17:28-29). Also, he is Father of the saved — as Redeemer (cf. John 1:12). The second sense is used here. Christians are “born again” by the will of the Father, and are in his spiritual household (John 3:5; Ephesians 1:5; 2:19). Jesus Christ is also the source of spiritual life. He is the means by which God gives eternal life to those who obey him (Ephesians 1:7; Romans 3:23-26; 1 John 2:1-2). Christ is here identified as the “Lord.” Paul reminds his readers of the deity of Jesus (cf. Colossians 2:9). He reigns in a domain where only deity belongs. Having taken on flesh for the redemptive work, he accomplished the eternal purpose of God — to bring grace and peace to undeserving and miserable humanity. Paul in Praise Many of Paul’s letters begin with thanksgiving and prayer. A good example is Colossians. “We give thanks to God the Father of our Lord Jesus Christ, praying always for you” (1:3). This motif is also found in Ephesians, but it does not occur until 1:15. In 1:3-14, the apostle praises God. God has blessed us with every spiritual blessing in Christ. Paul “eulogizes” the work of the Father, the Son, and the Spirit (1:3,5,14). When the apostle John peered into heaven, he witnessed an anthem of praise: “Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the dominion, forever and ever” (Revelation 5:13). Will you echo Paul’s praise of Ephesians 1:3-14? Blessed Be the Father “Blessed be the God and Father of our Lord Jesus Christ. . . " (Ephesians 1:3). The word “blessed” is eulogeo — like our word “eulogy.” It means, “to speak well of.” There are related words for “blessing” men, but this word is used only of God in the New Testament. Men may be “praised” for their benevolent deeds occasionally, but God is “blessed” because of his intrinsic nature. God, because of his nature, blesses us. He is, therefore, worthy of praise (Psalm 18:3). Paul shows that God is the source of all spiritual blessings by the phrase “according to” (Grk. kata; vv. 5,7,9,11). It means “in accordance with, in conformity with, corresponding to” (Arndt, et al., p. 407). God’s redemptive blessings are “in conformity with” his good pleasure, his grace, his purpose, and his will. He chose to bless us in Christ because that is his nature. We ought, therefore, to praise him. In Christ God blesses us “in Christ.” He chose us “in him.” He adopted us “through Jesus Christ.” God’s grace is given “in the Beloved.” Redemption is “in him.” Forgiveness of sins is “in him.” God’s purpose is “in him.” Salvation is “in him.” God alone is the source of spiritual blessings, and Christ is the only way to access them. God’s plan of salvation is inseparable from his Son. Jesus said, “Except ye believe that I am he, ye shall die in your sins” (John 8:24). Likewise, he said, “I am the way, and the truth, and the life: no one cometh unto the Father, but by me” (John 14:6). Ephesians 1:7 defines salvation as redemption, the forgiveness of sins. Salvation is not just “. . . closing the gap between our real and our ideal existence and thus achieving self-fulfillment” (Cottrell, p. 49). Salvation is not finding freedom from the world and its suffering through “self-migration.” Salvation is not human achievement. Hinduism and Buddhism fail to identify the source of man’s problems; they certainly fail, therefore, to provide the solution. God revealed to us our origin, nature, sinful state, needs, purpose, and the way of salvation. Salvation is redemption by God. It is accomplished by the in-our-place death of Jesus Christ. And we must submit to him (Hebrews 5:9; cf. Acts 4:12). Sin is the problem, and salvation in Christ is the solution. In the Heavenly Places “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in Christ” (1:3). The phrase translated “in the heavenly places” is en tois epouraniois (lit., “in the heavenlies”). This construction is only found in Ephesians. Paul uses this group of words four more times. It is “in the heavenly realm” where Christ reigns (1:20). Christians sit with him “in the heavenlies” (2:6). God’s wisdom is made known through the church to “the principalities and powers in heavenly places” (3:10). Christians war against evil forces “in the heavenly realm” (6:12). The clause appears to be synonymous with “spiritual.” As children of God, we are sojourners on earth, but we are citizens of heaven (Philippians 3:20). We acknowledge the existence of spiritual realities, spiritual influences, and spiritual goals. Life is more than the physical. The spiritual realm is the place in which God gives all spiritual blessings. It is the domain of Christ’s kingdom and God’s eternal purpose. It is the essence of life. Predestined to What? As Paul identifies some specific spiritual blessings, he says God "chose us. . . before the foundation of the world. . . having foreordained us. . . " (1:4-5). Clearly God “predestined” or “foreordained” the saved. But what is the nature of this predestination? And is it conditional or unconditional? The word translated “foreordained” (ASV) or “predestined” (KJV, et al.) is from the Greek term proginosko. It literally means “to know before,” being a compound term (pro, before, ginosko, to know – Vine, p. 459). What the Father “decided before” is a very important thing (1:4-5). Did he determine who would be believers and who would be unbelievers? Consider the following biblical truths. We read of man’s obligation to obey God throughout the Bible. We also see the continuous pleading of God for men to believe and obey him (cf. Matthew 11:28-30). It is incredulous to think that God would plead with men who allegedly could not believe. Since people can and must respond to the preaching of the gospel, the Lord commanded us to preach the gospel to every creature (Mark 16:15-16). The ones who submit to it will be saved. God did not decide who would believe and who would disobey. He did, however, determine that those who would believe would be saved. It is clear that the Lord’s predestination of a thing does not negate a person’s freewill. God chose Christ (1 Peter 1:20; 2:4). But Christ exercised his own freewill in the redemptive plan (John 10:17-18; Galatians 1:4). If we want to share in the glory God chose for the saved, we must submit to his conditions. Every Spiritual Blessing God “chose us in him. . . that we should be holy and without blemish before him” (1:4). The word “that” expresses the goal of Heaven’s scheme. This means we can be “void of offense” and “unreprovable” at the Lord’s Second Coming (Philippians 1:10; 1 Corinthians 1:8). We know, however, of our many imperfections and weaknesses. Only “in him” is this result possible. The word “sons” (1:5) shows the relationship that Christians have with God. He is our Father. A child of God receives his love (1 John 3:1). A child of God will share in the glory of the Son (Romans 8:29). God freely bestowed his grace in Christ, the Beloved (1:6). “Grace” underscores the reason he is disposed to save us, and it emphasizes our undeserving status. “But God, being rich in mercy, for his great love wherewith he loved us. . . made us alive. . . by grace have ye been saved” (2:4-5). “God so loved” that he chose to provide a way of salvation by giving his only Son. He has done what we never could do on our own (John 3:16; Romans 8:1-3). Grace is not, however, unconditional. We can be forgiven of our sins (1:7), if we obey the gospel of God (cf. 1 Peter 4:17). Apostolic preaching required a human response. “And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins” (Acts 2:38). When we, by faith, access God’s grace, we are forgiven and redeemed (1:7). “Forgiveness” means “to send away.” God sends away our trespasses by the blood of Christ. “Redemption” means deliverance or release. It contains the idea of the payment of a ransom. The blood of Christ is the purchase-price for our salvation (Acts 20:28). Together, these terms vividly express to us the idea of being released from the penalty of sin. How precious it is to be forgiven. What a blessing! God has not left us in the dark. He has, according to his eternal purpose in Christ, revealed his will (3:9-11). It is a wonderful blessing to know the nature and destiny of his plan — the mystery of his will (1:7-9). The Mystery of God’s Will In a consideration of spiritual blessings, Paul refers to the revelation of the mystery of God’s will. “Will” indicates the intentions, or desires, that eternally characterized his plan. But his will was not fully disclosed in the beginning; it unfolded progressively. We have this blessing. God blesses us by “making known unto us the mystery of his will” (1:9). The knowledge of his saving plan — as revealed in the Christian dispensation — should not go unappreciated. Think of what we know that was unknown in Old Testament times. Consider that life and immortality are brought to light through the gospel (2 Timothy 1:10). The term “mystery” is used in a special sense in Scripture. It means that which was hidden. It indicates that the eternal purpose was undiscoverable by man. However, God has revealed the unknowable to us. What people could not know about God’s plan was made plain through the gospel. The gospel — the death, burial, and resurrecrion of Jesus Christ — is the living message concerning God’s eternal purpose. The patriarchs were promised. The prophets foretold. But you and I see the immeasurable nature of God’s love in action. "God so loved the world that he gave. . . " (John 3:16; cf. Romans 5:8). “Who can be saved?” is another part of God’s revealed will. Paul writes that “we” were made a heritage, and “you also” were saved (1:11,13). The “we” refers to the Jews; the “you also” designates the Gentiles. Thus the apostle identifies the universal scope of the mystery (cf. Romans 1:16). This does not mean, however, that all will be saved (cf. Matthew 7:13-14). The gospel is the power of God unto salvation to every one who believes (Romans 1:16; cf. Acts 10:34). Another aspect of this blessing — what God has revealed to us — is the disclosure concerning the future. This involves both the duration of our heavenly habitation and the dignity that will be assigned to the saved. The Lord reveals to us that heaven is forever. The righteous, Jesus says, shall go away into “eternal life” (Matthew 25:46). The plan — that the Lord has now disclosed in the gospel — also includes the dignity that will be assigned to his redeemed children. "For our citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory. . . " (Philippians 3:20-21). Christians will be "conformed to the image of his Son. . . " (Romans 8:29). This is the hope of glory (Colossians 1:27), the redemption of our body (Romans 8:23), and the salvation of our soul (Romans 8:11). What God has made known to us is so wonderful. It is powerfully motivating for us to walk in love, as Christ also loved us (Ephesians 5:2). The Redemptive Finale What a blessing! Having looked into “eternity past,” and considered some things about the redemptive present, Paul gives a glimpse of the “redemptive future.” God’s plan is ". . . unto a dispensation of the fulness of times, to sum up all things in Christ, the things in the heavens, and the things upon the earth. . . " (1:10). Paul speaks of a scheme that will certainly come to fulfillment. God’s plan is going to reach its goal, and the completion of this divine economy will sum up “all things in Christ.” What does Paul mean by the phrase “sum up”? When the divine economy is complete, there will be a unity, focused on Christ, of all things — things in heaven and on earth. All of the faithful — angelic and human — will be united “under one roof” for endless praise. Praise God! He is our Father. He adopted us, chose us, freely bestowed his grace on us, redeemed us, and forgave our sins; he revealed his will to us, saved us, confirmed his promises to us, and possesses us — in Christ, who gave himself for our sins. When we contemplate who God is, what he has done, and what we will be, we will know exactly for what we should praise. Praise him from whom all blessings flow, and walk every day according to the calling of the gospel of the Son of God. Scripture References Luke 10:16; John 14:26, 16:13; Acts 22:14-15; Acts 22:14; 1 Corinthians 15:1-3; Romans 6:5; Colossians 3:3; Philippians 1:21; 1 Corinthians 5:1; Romans 5:1, 1:5, 16; Acts 17:28-29; John 1:12; John 3:5; Ephesians 1:5, 2:19; Ephesians 1:7; Romans 3:23-26; 1 John 2:1-2; Colossians 2:9; Revelation 5:13; Ephesians 1:3-14; Ephesians 1:3; Psalm 18:3; John 8:24; John 14:6; Hebrews 5:9; Acts 4:12; Philippians 3:20; Matthew 11:28-30; Mark 16:15-16; 1 Peter 1:20, 2:4; John 10:17-18; Galatians 1:4; Philippians 1:10; 1 Corinthians 1:8; 1 John 3:1; Romans 8:29; John 3:16; Romans 8:1-3; 1 Peter 4:17; Acts 2:38; Acts 20:28; 2 Timothy 1:10; Romans 5:8; Romans 1:16; Matthew 7:13-14; Acts 10:34; Matthew 25:46; Philippians 3:20-21; Colossians 1:27; Romans 8:23; Romans 8:11; Ephesians 5:2 By Wayne Jackson
There are many strange ideas in the religious world regarding salvation. Some contend that all people will be saved (Universalism). That notion is contradicted by dozens of passages (see Matthew 7:13,14). Others, like the Calvinists, argue that before the world was created God chose some, the elect, to be saved, and others He predetermined to be lost. That notion is plainly refuted by 1 Timothy 2:4. God “would have all men to be saved.” Note also verse 6 which affirms that Jesus gave Himself a ransom for all (which conflicts with the Calvinistic theory of limited atonement, i.e., that Christ died only for the elect). Underline this phrase and note: contradicts Calvinistic doctrine of predestination. See also verse 6. Additionally, there are yet others (an even larger number probably) who subscribe to the notion that God will save all sincere people, whether they ever know and obey the truth or not. Such a concept is not in harmony with the divine teaching here set forth. G.B. Winer, in his Grammar of New Testament Greek, has an interesting discussion of this passage. He notes that Paul first states the “general ultimate end,” that God desires salvation for all men. Then, the apostle gives the “means toward attaining the former,” which is — coming to a knowledge of the truth (p. 692). This is in perfect harmony with John 8:32 — you shall know the truth, and the truth shall set you free. One does not obtain redemption through a knowledge of error, but by means of knowing the truth. How does this relate, for example, to the idea (advocated by some) that one may go through the process of being immersed, and yet never even understand the truth regarding the purpose of the ordinance, and God will honor the “obedience” anyhow? Does that notion really harmonize with the principle of this passage? Underscore the phrase “knowledge of the truth,” and marginally note: Knowledge of truth essential to valid obedience. Scripture References Matthew 7:13, 14; 1 Timothy 2:4; John 8:32 |
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