Ephesians 1

NT Commentary

Ephesians © Training Timothys

Selected Passages

Eph 1:13-14

Eph 1:17-19

Eph 1:18

Eph 2:1-5

Eph 2:8-9

Eph 2:10

Eph 2:20; 3:5;

4:11

Eph 3:16-17

Eph 4:3-6

Eph 4:11

Eph 4:17-24

Eph 4:22-24

Eph 4:27

Eph 5:15-17

Eph 5:18

Eph 5:22-24

Eph 6:1-3

Eph 6:5

Eph 6:10-18

Eph 6:17

Eph 6:18

Eph 6:19-20

Eph 1:13-14 [4.16.E]

The case of King Saul requires special comment. In 1 Samuel 10 God tells Saul

that:

The Spirit of the LORD will come upon you in power, and you will

prophesy with them; and you will be changed into a different person.

Once these signs are fulfilled, do whatever your hand finds to do, for

God is with you. . . . As Saul turned to leave Samuel, God changed

Saul’s heart, and all these signs were fulfilled that day. (vs. 6-7,9)

The language certainly suggests a supernatural experience of the Holy Spirit.

However, Saul demonstrates a significant difference between spiritual “anointing”

in the OT and regeneration in the NT. In the former, you could lose the Spirit.

Later, after Saul’s disobedience, we read “Now the Spirit of the LORD had

departed from Saul, and an evil spirit from the LORD tormented him” (1

Sam 16:14). This is precisely what King David feared when he prayed after his sin

of adultery: “Do not cast me from Your presence or take Your Holy Spirit

from me” (Ps 51:11).

However, we do not believe this is a possibility under the New Covenant. We

receive eternal life (and regeneration) when we believe on Christ (cf. John 3:16),

and something eternal cannot be temporary. Accordingly, the Apostle said:

And you also were included in Christ when you heard the word of truth,

the Gospel of your salvation. Having believed, you were marked in Him

with a seal, the promised Holy Spirit, Who is a deposit guaranteeing

our inheritance until the redemption of those who are God’s

possession—to the praise of His glory. (Eph 1:13-14)

For further discussion on the source of any virtue in humanity see chapters 5.1; 5.7-

8.

Eph 1:17-19 [14.18.A.4]

Ephesians 2

A.4) Ephesians 1:17-19: Praying for spiritual wisdom & revelation

There is a similar prayer to Colossians 1:9-10 at Ephesians 1:17-19. Paul writes:

I pray that the God of our Lord Jesus Christ, the Father of glory, may

give you spiritual wisdom and revelation in your growing knowledge of

Him, – since the eyes of your heart have been enlightened

[pephōtismenous]– so that you may know what is the hope of His calling,

what is the wealth of His glorious inheritance in the saints, and what is

the incomparable greatness of His power toward us who believe . . .

(Eph 1:17-19 NET 1)

Again, such language as being given “spiritual wisdom and revelation,” (v. 17)

and being “enlightened” (v. 18) have suggested to some an expectation of direct

revelation from the Spirit apart from Scripture.

Let us first address the meaning of verse 18. Several translations give the sense

that the enlightenment is something Paul is praying for to happen in the future. For

example, the NIV reads: “I pray also that the eyes of your heart may be

enlightened in order that you may know . . .” This gives the impression that the

enlightenment of the Ephesian Christians is something that still needs to occur.

However, such a translation does not take into account that the Greek participle

pephōtismenous [“having been enlightened”] is in the perfect tense, meaning an

action that has already been completed in the past with continuing results in the

present. Accordingly, Harold Hoehner, Distinguished Professor of New Testament

Studies at Dallas Theological Seminary, notes in the Bible Knowledge Commentary:

The NEB, NASB, and NIV state another request: I pray also that the eyes of

your heart may be enlightened. However, this is not a new sentence in

Greek. It seems to be parenthetical, as in the KJV, ASV, and RSV. In other

words, Paul had prayed (v. 17) that they might have true spiritual insight into

God, and then he included the phrase, “having the eyes of your heart

enlightened” (RSV). Paul’s request for them to know God was within proper

bounds because their hearts had been enlightened (the Gr. perf. tense indicates

past action with continuing results). 2

Likewise, the translators of the NET Bible quoted above note:

The perfect participle πεφωτισμένους (pephōtismenous) may either be part of

the prayer (“that the eyes of your heart may be enlightened”) or part of the

basis of the prayer (“since the eyes of your heart have been enlightened”).

Although the participle follows the ἵνα of v. 17, it is awkward grammatically in

the clause. Further, perfect adverbial participles are usually causal in NT Greek.

Finally, the context both here and throughout Ephesians seems to emphasize

the motif of light as a property belonging to believers. Thus, it seems that the

author is saying, “I know that you are saved, that you have had the blinders of

the devil removed; because of this, I can now pray that you will fully

understand and see the light of God’s glorious revelation.” Hence, the

translation takes the participle to form a part of the basis for the prayer [not a

hoped for result]. 3

Therefore, enlightened hearts is something Paul describes the Ephesians as

already having. Accordingly, the prayer would read that God, “may give you

1 The NET Bible is primarily a product of Dallas Theological Seminary (see www.Bible.org). 2 Harold Hoehner, “Ephesians” Bible Knowledge Commentary, eds. John F. Walvoord, Roy B.

Zuck, (SP Publications, NT, 1983; OT, 1985)

3 Online at http://net.bible.org/bible, in loc.

Ephesians 3

spiritual wisdom and revelation in a knowledge of Him (your heart having

already been enlightened), so that you would know . . .” The enlightenment

that Paul is speaking of then is not some future operation of the Spirit yet to occur

that will provide some sort of private inspiration about God’s will. Rather, he is

referring to the enlightenment that had already taken place at the time of their

conversion.

Accordingly, NT scholar Peter O’Brien paraphrases verse 18 as follows:

At 2 Corinthians 4:6 similar language is employed to indicate that God has

shone [past tense] in his people’s hearts to give them ‘the illumination’ of the

glorious knowledge of God in the face of Christ’. . . . Once Paul's readers were

'darkened in their understanding' (Eph. 4:18) and could themselves be

described as 'darkness' (5:8). With their conversion, however, a decisive

transformation has [past tense] occurred: they have been enlightened by the

Spirit of God. 4

Dr. O’Brien’s reference to 2 Corinthians 4:6 is pertinent, as we believe Paul is

sharing essentially the same idea there as in Ephesians 1:18 when he writes:

For God, Who said, “Let light shine out of darkness,” made [past tense]

His light shine in our hearts to give us the light of the knowledge of the

glory of God in the face of Christ (2 Cor 4:6).

In essence then, the Apostle is referring to the spiritual regeneration that the

Ephesians had experienced at conversion that now allows them to grasp divine

revelation, a topic we have discussed at length elsewhere. 5

Now, what is the meaning of v. 17 in which Paul is asking that they would have

“spiritual wisdom and revelation”? First, it is unlikely that the Apostle is praying

that God would give them “the Holy Spirit of wisdom and revelation” as the NIV has

it. He has already noted in this passage that these believers have the Holy Spirit (cf.

vs. 13-14), and it would seem odd that He would be praying that such believers

would get the Spirit again. Pneuma here then is best translated “spiritual,” which

agrees with the common translation of the Apostle’s rather identical prayer for the

Colossians that they would have, “all spiritual wisdom and understanding”

(1:9). 6

4 Peter T. Obrien, The Letter to the Ephesians (Eerdmans, 1999), 133-4. 5 For further discussion regarding the epistemological effects and necessity of spiritual

regeneration see especially chapters 4.12-4.16. 6 cf. NLT, NEB. Accordingly the NET translation notes say:

Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.”

(1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation.

(2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit”

remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91),

in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent. (Online at http://net.bible.org/bible, in loc.)

Likewise, Francis Foulkes writes in his Tyndale New Testament Commentary:

The gift, above all others, which he asks from God for his readers is a spirit of wisdom and of revelation (cf. Col. 1:9). Sometimes in the letters the word spirit refers to the human spirit (e.g. in 4:23; Rom. 1:9; 2 Cor. 7:13), or it may refer to a quality of mind

Ephesians 4

Also, like the parallel passage in Colossians, we suggest that: 1) the contents of

the “wisdom and revelation” are doctrine, not life direction, and 2) that the source

of the “wisdom and revelation” will be the ministry of Apostles and Prophets,

including the letter to the Ephesians itself.

On the first point, Paul immediately defines the results and contents of the

“wisdom and revelation.” It is to “know [God] better,” and “the hope to which

He has called you, the riches of His glorious inheritance in the saints, and

His incomparably great power for us who believe.” In other words, Paul’s

prayer is that the Ephesians would possess sound doctrine, not extra-biblical

revelations for personal direction in their life.

The fact that the contents of the “wisdom and revelation” that Paul speaks of

here is simply biblical doctrine is supported by similar language just a few verses

earlier where Paul writes:

In Him we have redemption through His blood, the forgiveness of sins,

in accordance with the riches of God’s grace 8that He lavished on us

[along] with all wisdom and understanding. 9And He made known to us

the mystery of His will according to His good pleasure, which He

purposed in Christ, 10to be put into effect when the times will have

reached their fulfillment—to bring all things in heaven and on earth

together under one head, even Christ. (Eph 1:7-10)

Here, Paul also says that God has given us spiritual “wisdom and

understanding” along with our redemption (vs. 7-8). 7 He then clearly describes its

contents as being, “the mystery of His will” which does not refer to our daily

extra-biblical amoral decisions, but the doctrinal knowledge that He wants to “bring

all things in heaven and on earth together under one head, even Christ.” We

see again, then, that the contents of God’s revelation to us is doctrinal, not

directional.

On the second point, like we discovered in Colossians, Paul envisioned divinely

enabled men like NT Apostles and Prophets to be the source of the “wisdom and

revelation” that he was praying the Ephesians would have. It is perhaps because of

our American culture that we automatically think in independent, private, and

or soul that a person may receive or show, in particular a spiritual attitude or endowment. . . . Then often, of course, it refers to the Holy Spirit of God.

Robinson says, 'With the article [e.g. “the”], very generally, the word indicates the personal Holy Spirit; while without it [as in Eph 1:17], some special manifestation or

bestowal of the Holy Spirit is signified.' So probably here we should take it as NEB 'the spiritual powers of wisdom and vision', but understand these as possible only as the gift of the Spirit. (The Letter of Paul to the Ephesians [Eerdmans, 1989], 68).

7 Unfortunately, most translations seem to imply that the “wisdom and understanding” in

Ephesians 1:8-9 as God’s, instead of what God gives us in addition to redemption. For example, the TEV reads, “In all His wisdom and insight God did what He had

purposed, and made known to us the secret plan He had already decided to complete by means of Christ.” Contrast this with the NLT which reads, “He has showered His kindness on us, along with all wisdom and understanding.” The NLT would seem to be correct as the following verse (9) tells us the contents of this “wisdom

and understanding” (cf. NEB) which we possess. Accordingly, O’Brien writes:

Although some interpreters have taken the expression 'with all wisdom and insight' as qualifying what follows, namely, 'he made known' (v. 9), and referring to God's own wisdom and insight, on balance it is better to link them with the preceding relative clause, that he lavished on us, and to understand them of God's gifts of grace. . . . The generous bestowal of God's grace is accompanied by other spiritual gifts, namely, all wisdom and insight. . . . God intended that we should understand his saving purposes. (107-8; see also Wood in EBC, Charles Hodge in Commentary on the Epistle to the

Ephesians, Electronic Edition STEP Files CD-ROM [Findex.Com, 2003], and F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians [Eerdmans, 1984]).

Ephesians 5

personal terms instead of the corporate terms of biblical culture. Such an American

perspective will mislead us in interpreting and applying Scripture and this passage is

no exception. Paul was not expecting each Ephesian Christian to receive private

inspiration from God on the doctrinal matters he describes. Rather, Paul is praying

that miraculously gifted men like himself will be among the Ephesian congregation.

This is illustrated in several ways throughout the epistle.

First, Paul indicates that this revelation will come to the Ephesians through gifted

men such as the Apostles, Prophets, and teachers he describes in chapter 4 where

he writes:

It was He who gave some to be Apostles, some to be Prophets, some to

be Evangelists, and some to be Pastors and Teachers, 12to prepare

God’s people for works of service, so that the body of Christ may be

built up 13until we all reach unity in the faith and in the knowledge of

the Son of God and become mature, attaining to the whole measure of

the fullness of Christ. (Eph 4:11 - 13)

Paul clearly states here that the ministry of these gifted men will be sufficient to

provide all of the revelation the Ephesians would need in order to attain “to the

whole measure of the fullness of Christ.” Elsewhere in Knowing Our God we

thoroughly discuss the biblical definition of NT Apostles and Prophets concluding that

they possessed divine knowledge to provide Scripture-quality revelation in the

absence of such Scripture. 8 This is the critical difference between the Ephesian

saints and us. We have the completed canon of NT Scripture, they did not, and

therefore needed such ministries operating to obtain such revelation. This is

precisely why Paul tells the Ephesians that they are “members of God’s household

[the Church], built on the [revelational] foundation of the Apostles and [NT]

Prophets, with Christ Jesus Himself as the chief [revelational]

cornerstone” (Eph 2:19-20). The “spiritual wisdom and revelation,” then that

Paul prays the Ephesians will have was expected to manifest itself among certain

gifted men, not every Ephesian believer.

More specifically, like in Colossians, Paul describes himself as at least one of

those Apostles who is the source of the “spiritual wisdom and revelation” he

speaks of in 1:17, to impart to the Ephesians the doctrines that will enable them to

“know [God] better,” and “the hope to which He has called you, the riches of

His glorious inheritance in the saints, and His incomparably great power for

us who believe” (1:18). Accordingly, in chapter 3 he writes:

Surely you have heard about the administration of God’s grace [a gift]

that was given to me for you, 3that is, the mystery made known to me

by revelation, as I have already written briefly. 4In reading this, then,

you will be able to understand my insight into the mystery of

Christ, 5which was not made known to men in other generations as it

has now been revealed by the Spirit to God’s holy Apostles and

Prophets [not every individual Christian]. 6This mystery is that through the Gospel the Gentiles are heirs

together with Israel, members together of one body, and sharers

together in the promise in Christ Jesus. 7I became a servant of this

Gospel by the gift [of Apostleship] of God’s grace given me through the

working of His power. (Eph 3:2-7)

Paul then exercises this revelational ministry in this letter to answer his own

prayer for the Ephesians. Surely this divinely revealed document is a gold mine for

knowing the character and ways of God “better” (1:18). He writes a great deal

about “the hope to which He has called” the Ephesians, including their

predestination to eternal life (1:4-5), and their being guaranteed such a hope by the

8 Regarding the revelatory attributes of Apostles and Prophets see relevant parts of Books 8

and 9.

Ephesians 6

sealing of the Holy Spirit (1:13-14). The “riches of His glorious inheritance in

the saints” has already been described as well (cf. 1:3-14), and probably includes

Paul’s revelation that it includes both Jews and Gentiles (cf. 3:6). “His

incomparably great power for us who believe” refers to the Christian’s power

over sin described in chapters 4 and 5 (cf. 4:20-24; 5:8-18), and their power over

Satan himself discussed in chapter 6 (cf. 6:10-18). Dr. O’Brien then is surely on the

mark to suggest that Paul’s prayer in Ephesians 1:17-18, “is that they may

comprehend what God has already done for them in Christ and which is set forth in

vv. [1:]3-14.” 9

We should note here that Paul is obviously not speaking of merely an intellectual

knowledge concerning Christ in these passages from Colossians and Ephesians, but

an experiential, life changing wisdom. Accordingly, he writes in Ephesians 3:

I pray that you, being rooted and established in love, may have power,

together with all the saints, to grasp how wide and long and high and

deep is the love of Christ, and to know this love that surpasses

knowledge—that you may be filled to the measure of all the fullness of

God. (Eph 3:17-19).

Likewise, when he exhorts the Colossians to “let the word of Christ dwell in you

richly” the Apostle is speaking of a whole-hearted knowledge that involves the

reason, will, and emotions.

One problem with mega mysticism is the growing doubt that this kind of

experience can occur through the personal meditation or public teaching of Scripture,

but that more mystical means are needed and that the revelation we need goes

beyond what Scripture says.

It is precisely because the revelation Paul speaks of is to be found in the apostolic

revelation recorded in Scripture, that Paul repeatedly commands Timothy and Titus

in the Pastoral Epistles to preach the apostolic doctrine. If private inspiration, as

opposed to biblical revelation, were so important, we would expect instructions in the

Pastoral Epistles enabling Timothy and Titus to instruct people on how to obtain it as

mega mystics attempt to instruct us today. There is nothing of the kind because

Paul knew that the revelation he prayed for was contained in the revelation received

by the Apostles and recorded in Scripture. If our interpretation of Colossians 1:9-11

and Ephesians 1:17-18 is correct, mega mystics should take notice that Paul never

prays that Christians would receive the private inspiration that they deem so critical

to the Christian life.

Eph 1:18 [3.5.C.1]

Likewise, we will address a common proof-text for the “illumination” doctrine

here. In Ephesians 1:18 the NIV translates the Apostle saying: “I pray also that

the eyes of your heart may be enlightened in order that you may know the

hope to which he has called you . . .” Such a translation suggests that the

Apostle is praying for a ongoing “illumination” of the Spirit in the lives of the

Ephesian Christians so that they can understand divine revelation. However, the

NET Bible more accurately reflects the Greek text:

I pray that the God of our Lord Jesus Christ, the Father of glory, may

give you spiritual wisdom and revelation in your growing knowledge of

Him, – since the eyes of your heart have been enlightened

[pephōtismenous]– so that you may know what is the hope of His calling,

what is the wealth of His glorious inheritance in the saints, and what is

9 O’Brien, Ephesians, 129.

Ephesians 7

the incomparable greatness of His power toward us who believe . . .

(Eph 1:17-19 NET 10)

This translation reflects the fact that the Greek participle pephōtismenous

[“having been enlightened”] is in the perfect tense, meaning an action that has

already been completed in the past with continuing results in the present.

Accordingly, Harold Hoehner, Distinguished Professor of New Testament Studies at

Dallas Theological Seminary, notes in the Bible Knowledge Commentary:

The NEB, NASB, and NIV state another request: I pray also that the eyes of

your heart may be enlightened. However, this is not a new sentence in

Greek. It seems to be parenthetical, as in the KJV, ASV, and RSV. In other

words, Paul had prayed (v. 17) that they might have true spiritual insight into

God, and then he included the phrase, “having the eyes of your heart

enlightened” (RSV). Paul’s request for them to know God was within proper

bounds because their hearts had been enlightened (the Gr. perf. tense indicates

past action with continuing results). 11

Therefore, enlightened hearts is something Paul describes the Ephesians as

already having. Accordingly, the prayer would read that God, “may give you

spiritual wisdom and revelation in a knowledge of Him (your heart having

already been enlightened), so that you would know . . .” The enlightenment

that Paul is speaking of then is not some future operation of the Spirit yet to occur

that will provide some sort of “illumination” but rather the “illumination” has already

occurred for these Christians.

Eph 2:1-5 [4.12.B.1]

B.1) The Spiritual Cause of devil-darkened Reason

Above, the Apostle Paul described the cause of the impaired reasoning of the

unregenerate in terms of being “darkened in their understanding [dianoia] and

separated from the life of God because of the ignorance that is in them due

to the hardening of their hearts” (Eph 4:18). Why then do they harden their

heart toward God and spiritual truth? Because the only possess a sinful, God-hating

nature. Accordingly, earlier in the letter the Apostle described:

As for you, you were dead in your transgressions and sins, in which you

used to live when you followed the ways of this world and of the ruler

of the kingdom of the air, the spirit who is now at work in those who

are disobedient. All of us also lived among them at one time, gratifying

10 Regarding Ephesians 1:18, the translators of the NET Bible note:

The perfect participle πεφωτισμένους (pephōtismenous) may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle

follows the ἵνα of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek.

Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer [not a hoped for result]. (Online at http://net.bible.org/bible, in loc.)

11 Harold Hoehner, “Ephesians” Bible Knowledge Commentary, eds. John F. Walvoord, Roy B.

Zuck, (SP Publications, NT, 1983; OT, 1985)

Ephesians 8

the cravings of our sinful nature and following its desires and thoughts.

(Eph 2:1-3)

What is the fundamental reason that people are spiritually “dead,” following “the

ways of this world,” and “gratifying the cravings of [their] sinful nature and

following its desires and thoughts”? Because “the [demonic] spirit” “of the

ruler of the kingdom of the air” “is now at work in those who are

disobedient.” The Apostle’s description of satan’s “spirit” being “at work in those

who are disobedient” suggests that in a sense all unregenerate humans are demon

possessed.

We believe that just as the New Nature in a Christian is synonymous with the

Holy Spirit indwelling us, so the sinful nature in the unregenerate is synonymous

with a demonic spirit indwelling people. It need not be an actual demon personality

indwelling an unbeliever, which would manifest itself more in the sense of demonic

possession in which even a person’s personality and voice is controlled. Rather, the

sinful nature is a demonic spirit in the sense that it controls an unbeliever’s “desires

and thoughts” (Eph 2:2), so much so that they are “slaves to sin” (Rom 6:17)

and, “live according to the sinful nature [and] have their minds set on what

that nature desires,” resulting in a “sinful mind [that] is hostile to God . . .

does not submit to God’s law, nor can it do so” because all unregenerated

people are, “those controlled by the sinful nature” (Rom 8:5, 7-8). 12 In fact, it

would appear that the Apostle makes this connection between the working of a

demonic spirit in someone and the possession of the sinful nature when he writes of

“the spirit who is now at work in those who are disobedient” and then

immediately describes them as, “gratifying the cravings of our sinful nature and

following its desires and thoughts.” (Eph 2:2-3). Paul did not intend to convey

that there are two distinct influences on the unregenerate, but one, which can be

described as the “spirit” of satan or the “sinful nature.” 13

Before regeneration it was not merely a free human spirit at work in us, and

certainly not the Holy Spirit, but the “spirit” of the devil. NT scholar F. F. Bruce

(1910–1990) comments that this Greek verb (energeō) to describe how satan’s

“spirit” works in unbelievers is the same word used in Ephesians 3:20 to refer to

“His power that is at work within us” believers. 14 In other words, the influence

and power that the Holy Spirit exercises in the believer is the same kind of influence

and power that the devil’s “spirit” exercises in the unbeliever. In addition, however,

while the Christian has a choice whether or not to be influenced by the Holy Spirit,

the unregenerate do not, because the devil’s “spirit” is the only “spirit” the

unbeliever possesses.

Finally, we can bring the demonic influences of satan full circle by noting in the

passage that unbelievers are described as having, “followed the ways of this

world” (Eph 2:2). Obviously “this world” is demonically programmed in an anti-

God way (cf. 1 John 5:19). This occurs because people controlled only by the

demonic sinful nature are primarily the ones leading, teaching, and otherwise

influencing the systems and institutions on Earth. Accordingly, the possession of the

demonic sinful nature in unregenerated humans results in a world exhibiting the

12 For arguments that “those controlled by the sinful nature” (Rom 8:8) refer only to

unbelievers and that Paul is contrasting believers and unbelievers in this passage, see section 14.B.3.

13 We believe our view that “the spirit” of satan that Paul says is at work in unbelievers is the

sinful nature is strengthened by Harold Hoehner’s conclusion that “the spirit” here actually “refers to [the] immaterial or inward part of a person [and] Paul is saying that the devil rules over the inward person.” (Ephesians [Baker, 2002], 315. See entire discussion pp. 313-15).

14 F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, NICNT

(Eerdmans, 1984), 283.

Ephesians 9

same “thoughts and desires,” all of which results in the fact that satan is “the

ruler of the kingdom of the air” all around us.

Accordingly, later in Ephesians, the Apostle explains that the “struggle” of

having people receive the Gospel, as in any spiritual endeavor, is, “not against

flesh and blood, but against the rulers, against the authorities, against the

powers of this dark world and against the spiritual forces of evil in the

heavenly realms” (Eph 6:12).

[7.2.E]

To complicate a study of divine revelation further, we must recognize that satan

works to counterfeit virtually every method for his own purposes. Accordingly, the

Apostle warned, “satan himself masquerades as an angel of light” (2 Cor

11:14). Because the ultimate purpose of all divine revelation is to glorify God, it

should not surprise us that the ultimate purpose of all demonic revelation is to

distort, divert, confront, and contradict all divine revelation in order to diminish the

glory God would otherwise receive. In virtually every category of divine revelation,

satan has his counterfeit counterpart. It was the word of God that satan attacked

first in the Garden.

Demonic revelation has both its natural and supernatural categories as well. The

Apostle Paul mentions two natural means (i.e. world and flesh) when he describes

unbelievers in Ephesians:

As for you, you were dead in your transgressions and sins, in which you

used to live when you followed the ways of this world and of the ruler

of the kingdom of the air, the spirit who is now at work in those who

are disobedient. All of us also lived among them at one time, gratifying

the cravings of our sinful nature and following its desires and thoughts

(Eph 2:1-3).

Paul mentions all three of the Christian’s spiritual enemies here including “the

ways of this world” that satan controls (cf. Matt 4:8; John 12:31; 14:30; 16:11;

Rom 12:2; 2 Cor 4:4; 1 John 5:18), the “sinful nature,” and the devil himself, the

“ruler” of the demonic hoard that inhabits the invisible world around us. 15 We

would suggest the first two (the “world” and the sinful nature) are the ordinary,

“natural” ways in which satan deceives and controls, and many biblical references to

his influence can be explained in this way (cf. Eph 4:17-22; Rom 12:2; 1 Cor 7:5; 2

Cor 4:3-5; Matt 15:19; 16:22-3; James 3:14-15).

The satan controlled “world” and the satan serving “sinful nature” are directly

opposed to their divine counterparts. While the Scriptures provide God’s people with

“the pattern of sound teaching” (2 Tim 1:13), the devil has authored and controls

“the pattern of this world” (Rom 12:2) that trains the unbeliever to worship him

(cf. 1 John 5:19; Eph 2:2). 16 The Spirit of God indwells God’s people in their New

Nature, prompting them to be Holy, while “the spirit who is now at work in those

who are disobedient” (Eph 2:2) is demonic and indwells the sinful nature of the

unregenerate, even to the point of demonic possession (cf. Matt 4:24; 8:28). 17

Other more natural means of demonic revelation include false teachers (cf, Acts

15 John Stott remarks on Paul’s reference to “the kingdom of the air” (Eph 2:1):, “The whole

phrase need mean no more than that he has command of those ‘principalities and powers’ already mentioned [cf. Eph 1:21; 6:12], who operate in the unseen world. (The Message of Ephesians [Inter-Varsity], 1986), 73). (cf. Matt 9:34; 12:24)

16 For further discussion of the anti-God world as a demonic counterpart to Scripture see

section 7.8.J. 17 For further discussion of the sinful nature as a demonic counterpart to the indwelling Holy

Spirit see section 7.12.C. Regarding demonic possession see section 10.6.B.2.

Ephesians 10

20:29-31; Rom 16:17-18; 2 Cor 11:3-4; Gal 1:6-8; Eph 4:14; Col 2:8, 18-19; 1 Tim

1:3; 6:3-4; 2 Tim 2:17-18; 3:13; Tit 1:9-11; 2 Pet 2:1-22; 2 John 1:7; Jude; Rev

2:14-15, 20) and false Scriptures such as the Koran.

While the cravings of the sinful nature for the world’s temptations are very

sufficient as sources of deceitful, destructive revelation, satan also has miraculous

means as well. Elsewhere we note several means of divine miraculous

communication, that the devil counterfeits with equally supernatural means,

including speaking through animals (cf. Gen 3:1-4), angels (2 Cor 11:14), miracle-

working Prophets (cf. Deut 13:1-5), possession, divination, visions, and the

antichrist (cf. Matt 24:15-25; 2 Thess 2:1-12; Rev 6:1-2).

While God has sent His Christ, Prophets, Apostles, and miracle workers into the

world to lead humanity in truth, satan has, is, and will send his antichrist, and false

prophets, apostles, and miracle workers to deceive as noted above. 18 Accordingly,

throughout Books 7-13 of KOG we will illustrate the various ways in which demonic

revelation is communicated to humanity, distorting and contradicting all divine

revelation.

[6.3.A]

A) Human Inability to Produce Saving Faith: Eph 2:1-5

A.1) Biblical support for human inability

Because the Apostle Paul knew that the idea of salvation ultimately by God’s

grace and works alone would be constantly and subtly attacked, he wrote:

As for you, you were dead in your transgressions and sins, 2 in which

you used to live when you followed the ways of this world and of the

ruler of the kingdom of the air, the spirit who is now at work in those

who are disobedient. 3 All of us also lived among them at one time,

gratifying the cravings of our sinful nature and following its desires and

thoughts. Like the rest, we were by nature objects of wrath. 4 But because of His great love for us, God, Who is rich in mercy, 5

made us alive with Christ even when we were dead in transgressions—

it is by grace you have been saved. . . . 8 For it is by grace you have been saved, through faith—and this not

from yourselves, it is the gift of God— 9 not by works, so that no one

can boast. (Eph 2:1-5, 8-9)

Despite all the efforts by fairism to make our salvation ultimately depend on a

choice we made (“accepting Jesus”), or an action we performed (i.e. “putting faith in

Jesus”), or an ability and responsibility we have, the Apostle clearly denies any of

these to be the case.

First, we are taught that before salvation we were spiritually “dead in . . . sins”

“but” then “God . . . made us alive with Christ even when we were dead in

transgressions” (vs. 1, 4-5). Notice that we had no spark of spiritual life, but it

was “when we were” still spiritually “dead” that “God . . . made us [spiritually]

alive.” All humans, without exception, are born into sin and are therefore born

spiritually dead (cf. Rom 5:12) and have to be “made . . . alive with Christ” before

they are able to respond to Christ in any way.

The best way to understand spiritual death is comparing it with physical death.

And, no doubt, this is precisely what the Apostle intended. Just as a physically dead

person has absolutely no physical abilities whatsoever, a spiritually dead person has

absolutely no spiritual abilities as well.

18 For a list of Scriptures warning us of demonic revelations see chapters 10.6; 11.11-13;

sections 8.4.B; 9.9.D; 12.14.D.

Ephesians 11

Those who would question this analogy need to answer the question: Why did

the Apostle use the word “dead [nekrous]” to describe the spiritual state of

unregenerated people if he only meant their spiritual state was merely impaired or

perverted? On the contrary, as NT scholar Francis Foulkes writes in his Tyndale

Commentary concerning Ephesians 2:1: “This death is . . . the loss of the . . .

capacity for spiritual activity,” including saving faith. 19

Likewise, Dr. Barnes commented:

A [physically dead] corpse is insensible. It sees not, and hears not, and feels

not. . . . So with the sinner in regard to the spiritual and eternal world. He . . .

hears not the call of God; he is unaffected by the dying love of the Saviour . . .

[N]o human power can arouse him to act for God, anymore than human power

can rouse the sleeping dead, or open the sightless eyeballs on the light of day.

The same power is needed in the conversion of a sinner which is needed in

raising the dead; and one and the other alike demonstrate the omnipotence of

Him Who can do it [and the impotence of the humans who cannot]. 20

Finally, John MacArthur, in his commentary on Ephesians, relates the story of a

crying, desperate mother hopelessly trying to rouse her dead infant, and writes:

“There was no life there to respond, not even to the powerful love of a mother.” 21

Dr. MacArthur continues:

That is the way of spiritual death as well. A person who is spiritually dead has

no life by which he can respond to spiritual things, much less live a spiritual life.

No amount of love, care, and words of affection from God can draw a response.

. . .

When Paul counseled Timothy about widows in the church, he said of those

who were profligate, “She who gives herself to wanton pleasure is dead even

while she lives” (1 Tim. 5:6). [Spiritually] dead while they [physically] live is

the sad state of every unredeemed human being. . . .

That all men apart from God are sinful does not mean that every person is

equally corrupt and wicked. Twenty corpses on a battlefield might be in many

different stages of decay, but they are uniformly dead. 22

After saying that unregenerate humans are “dead in . . . sin” (v. 2), he says

that, “the spirit” “of the ruler of the kingdom of the air” who is satan, “is now

at work in” them (vs. 2-3). Elsewhere we have written regarding Ephesians 2:2-3:

Here, unbelievers are described as being led by the devil’s “spirit” which is

“at work in” them. Before regeneration it was not merely a free human spirit

at work in us, and certainly not the Holy Spirit, but the “spirit” of the devil. NT

scholar F. F. Bruce (1910–1990) comments that this Greek verb (energeō) to

describe how satan’s “spirit” works in unbelievers is the same word used in

Ephesians 3:20 to refer to “His power that is at work within us” believers. 23

In other words, the influence and power that the Holy Spirit exercises in the

believer is the same kind of influence and power that the devil’s “spirit”

exercises in the unbeliever. In addition, however, while the Christian has a

19 Francis Foulkes, The Letter of Paul to the Ephesians, TNTC (Eerdmans, 1989), 77. 20 Albert Barnes, Barnes’ Notes on the New Testament, Eph 2:8-9; online at www.ccel.org. 21 John MacArthur, MacArthur’s New Testament Commentary, Electronic Edition STEP Files CD-

ROM (Parsons Technology, 1997), Eph 2:8-9. 22 Ibid. 23 F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, NICNT

(Eerdmans, 1984), 283.

Ephesians 12

choice whether or not to be influenced by the Holy Spirit, the unregenerate do

not, because the devil’s “spirit” is the only “spirit” the unbeliever possesses. 24

Accordingly, the Apostle describes this state of spiritual depravity as being in

bondage to “the cravings of our sinful nature and following its desires and

thoughts” (v. 3). Accordingly, the “sinful nature” is the only nature someone has

before being indwelled with the Spirit, and its “cravings . . . desires and

thoughts” are the only options for the source of their attitudes and actions.

Remarkably then, God . . . made us alive with Christ even when we were

dead in transgressions” (vs. 4-5; cf. Rom 6:13; Col 2:12). He made “us alive”

because “we were dead.” Accordingly, we see again that spiritual death is much

like physical death in that a dead person cannot make themselves alive, God must

make them alive before they can do absolutely anything but rot. Did Lazarus do

something to bring himself back to life (cf. John 11:43-44)? On the contrary, it was

the command, power, and mercy of God that healed his deadness, and so it is with

our spiritual deadness. 25

Accordingly, Dr. MacArthur summarizes Ephesians 2:5-8:

In the state of spiritual death, the only walking, or living, a person can do

is according to the course of this world, according to the prince of the power of

the air, of the spirit that is now working in the sons of disobedience. . . .

Sinful men have many different ideas and standards, but they are in total

agreement that the network of things in this world is more important than the

divine perspective of God. In this most basic world outlook they are of one

mind. They resolutely work to fulfill the goals and values of their system,

though it defies God and always self-destructs. . . .

They are of one mind because they have a common leader and lord, the

prince of the power of the air. . . . The power [or authority] of the air probably

refers to Satan’s host of demons who exist in the heavenly sphere. Paul has

this in mind in Ephesians 6:12, where he warns of “the spiritual forces of

wickedness in the heavenly places.” During the present age he and his demon

host dominate, pressure, and control every person who is unsaved. . . .

Not all unsaved people are necessarily indwelt at all times by Satan or are

demon-possessed. But knowingly or unknowingly they are subject to Satan’s

influence. Because they share his nature of sinfulness and exist in the same

sphere of rebellion against God, they respond naturally to his leading and to the

influence of his demons. They are on the same spiritual wavelength. . . . Men

are not free and independent; they are totally dominated by the hosts of hell. .

. .

Because fallen mankind and Satan’s hosts exist in the same spiritual realm, it

is quite natural that his spirit is the same spirit that is now working in the sons

24 Excerpt from section 4.14.B.3. 25 Invariably and understandably, most commentators we consulted focus on the union with

Christ in making us alive, instead of what this statement is saying about the state of unregenerated humans. And exception is Charles Hodge (1797–1878) who illustrated the significance of Christ making us alive for salvation when he writes:

There is an intimate connection between this clause [God . . . made us alive with Christ even when we were dead in transgressions”] and the preceding paragraph.

In 1:19 . . . the apostle prays that the Ephesians might duly appreciate the greatness of that power which had been exercised in their conversion. It was to be known from its effects. It was that power which was exercised in the resurrection and exaltation of Christ, and which had wrought an analogous change in them. The same power which quickened Christ has quickened you. It serves to connect this clause with what precedes. ‘God raised Christ from the dead, and he has given life to you dead in trespasses and sins.’ Hodge; See also John MacArthur, MacArthur’s New Testament

Commentary, Electronic Edition STEP Files CD-ROM [Parsons Technology, 1997], Eph 2:8-9.

Ephesians 13

of disobedience. The prince of disobedience works in . . . those . . . called the

sons of disobedience of whom he is the spiritual father (John 8:38-44). Paul

makes clear this identifying characteristic of disobedience to God when he

states absolutely that “you are slaves of the one whom you obey, either of sin

resulting in death, or of obedience resulting in righteousness” (Rom. 6:16). . . .

As with trespasses and sins, lusts and desires are . . . used synonymously to

represent fallen man’s complete orientation to his own selfish way. By nature

he is driven to fulfill the lusts and desires of his sinful flesh and . . . mind. 26

Does this sound like people who are able to humble themselves before Christ to put

their faith in Him? 27 For considerably more on the spiritual deadness and inability of

unregenerated humans see the relevant chapters in Biblical Psychology. 28

Accordingly, and contrary to the very foundation of fairism, even our pre-

Creation election is by grace, unconditional, and not because of anything we have

done (cf. Eph 1:4-14). Along these lines the Apostle wrote: “there is a remnant

chosen by grace. And if by grace, then it is no longer by works; if it were,

grace would no longer be grace” (Rom 11:5-6).

26 MacArthur, in loc.

27 David Hunt is one who attempts to minimize what the Apostle is saying about the spiritual

inability of unregenerated humans. Denying the effect of what it means to be “dead in sin” Mr. Hunt writes, “We are just as clearly told that Christians are “dead to sin” (Romans 6:2, 7, 11, etc.), and noting we are still able to “make the first move toward sin” (What Love Is This? [Berean Call, 2006], 151).

Mr. Hunt ignores the different prepositions in these statements and the spiritual nature of

their objects. We would simply suggest that being a demonically possessed and devil-blinded unbeliever who is dead in sin is evidently different than being a Spirit-indwelled and spiritually alive believer who is dead to sin, and the Bible says so.

How are we to interpret these two phrases? Use Scripture. We do not have the freedom of giving them whatever meaning we want, but must use Scripture to know what the Apostle Paul meant by them. Accordingly, Paul describes what it means for the regenerated

Christian to be “dead to sin” in Romans 7:14-23. Indeed, we are capable of sinning even

while being dead to sin. However, the Apostle also describes what it means for the unregenerate to be “dead in

sin” in Ephesians 2:1-5, 2 Corinthians 4:1-4, and 1 Corinthians 1:18-2:15 among many others. In the latter passage the Apostle tells us that there are two kinds of people: “Those who are perishing” and “those being saved.” There is not a third group who have an opportunity to be saved but will not do so. Evidently, all of “Those who are

perishing” think the very Gospel they must embrace to be saved, is “foolishness” (1:18). The reason?: “The man without the Spirit [those perishing who think the Gospel is foolish] does not [ever] accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned (2:14). These are the same spiritually dead people the Apostle is describing in Ephesians 2 and their death in sin means something quite different than the Christian being dead to sin.

Likewise, Mr. Hunt teaches:

As for sinners, the Bible unquestionably teaches that they are spiritually dead to God. But what does that mean? Adam was spiritually dead from the moment he sinned, but

he heard when God spoke to him and told him the consequences of his sin. . . . Was Adam regenerated? Obviously not. (405)

First, remember that God spoke audibly to Adam. No one is denying that if God or an

Angel spoke to an unregenerated person like that, that the person would hear them. The Scriptures that Mr. Hunt is choosing to ignore or misinterpret tell us that spiritual death means the inability to understand or properly appreciate the Gospel. Accordingly, Mr. Hunt’s analogy is rather useless.

28 For considerably more on the spiritual deadness and inability of unregenerated humans see

chapters 4.12-14.

Ephesians 14

A.2) Human ability is not implied by biblical requirements to believe

It is clear in Scripture that a merely human ability to believe is not implied by

biblical requirements to believe. This was perhaps the foremost argument that the

fairist Erasmus used in his Discussion, or Collation, concerning Free-Will (1524) and

which Martin Luther (1483-1546) answered in his Bondage of the Will. Fairist

theologian Norman Geisler reflects this view when he writes:

[Gracists believe] fallen human beings are in bondage to sin and not free to

respond to God. But this view is contrary to both God's consistent call on

people to repent (Luke 13:3; Acts 2:38) and believe (e.g., John 3:16; 3:36;

Acts 16:31), as well as to direct statements that even unbelievers have the

ability to respond to God's grace (Matt. 23:37; 29 John 7:17; Rom. 7:18; 1 Cor.

9:17; Philem. 14; 1 Peter 5:2). 30

First of all, and uncharacteristically absent-minded of this fine scholar, four of the

six verses Dr. Geisler cites to prove “unbelievers have the ability to respond to God's

grace” actually and clearly refer to believers. 31 Secondly, when Jesus speaks of

unbelievers “willing” (cf. Matt 23:37) to be “gathered” by God, or “choosing” to do

God’s will (cf. John 7:17), He has not forgotten, like Dr. Geisler and other fairists

apparently have, that Jesus also said, “No one can come to Me unless the Father

has enabled him” (John 6:65), and that to believe in God in a saving way is “the

work of God” (John 6:29).

Saving faith, and all it includes, is required, and even commanded for salvation.

However, that does not mean that it is a requirement or commandment that humans

are able and responsible to fulfill apart from first being born again by the Holy Spirit.

God is indeed that Judge Who demands several requirements for salvation, but then

grants and works all of them Himself.

God has commanded that, “without the shedding of blood there is no

forgiveness” (Heb 9:22), but our defiled blood is not able to pay for our sins, so

God provided Christ’s perfect blood as a “ransom for many” (Matt 20:28; Heb

9:28; cf. 1 John 4:10; 1 Pet 2:24; 3:18).

Jesus commanded, “Repent, for the Kingdom of Heaven is near” (Matt 4:17),

and such moral repentance is necessary to be saved (cf. Acts 2:38). However,

spiritually dead humans are not capable of the repentance that is commanded and

required of them, and therefore, it is described in Scripture as a divine gift (cf. Acts

5:31; 11:18; Rom 2:4; 2 Tim 2:25).

Jesus said, no one can see the Kingdom of God unless he is born again”

(John 3:3). But this requirement is something humans cannot do and must be

performed by God and is therefore given by the Holy Spirit and is solely and

completely His work (cf. John 3:3-6; Tit 3: 4-7).

Believing in Who Christ is, especially in relation to who we are, is a

commandment and requirement for salvation (cf. John 1:12; 3:15-16, 36; 5:24;

Acts 13:39; Rom 3:22; 10:9-10). However, spiritually dead, unregenerated humans

are not capable of all the moral acts and attitudes involved in believing in Christ in a

saving way, and therefore, such believing is also described as a gift from God (cf.

Eph 2:8-9; Phil 1:29; Rom. 4:16; John 6:44; Acts 3:16; 16:14; 18:27; 1 Pet. 1:21;

Heb 12:2).

29 Regarding Matthew 23:37-39 see comments below on Luke 13:34-35. 30 Geisler, Baker Encyclopedia of Christian Apologetics (Baker, 1999), 263. 31 Few NT scholars would agree with Mr. Geisler that the Apostle Paul is describing his

unregenerated self in Romans 7:18.

Ephesians 15

Of course, “whoever believes in Him shall not perish but have eternal life,”

(John 3:16) and “Everyone who calls on the name of the Lord will be saved.”

(Rom 10:13). But do such statements imply, as fairists contend, that unregenerated

humans are capable of saving faith, and therefore responsible for calling on Christ for

salvation? Not if we take into account Scripture’s clear teaching that we are

ultimately saved purely by God’s grace and works alone and not any works of our

own. Not if we give the intended weight to Scripture’s testimony regarding the

spiritual deadness, deafness, blindness, and impotence of unregenerated humanity.

“Jews and Gentiles alike are all under sin,” both its power and condemnation.

Therefore, “There is . . . no one who seeks God” (Rom 3:10-11) on their own

power or from their own free will, and only those He first calls, enables, draws, and

regenerates will call and believe on Him. 32

32 Luke 13:34-35 is another Scripture used to suggest that humans are capable and

responsible to respond to God in a saving way. Jesus said: O Jerusalem, Jerusalem, you who kill the Prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! 35 Look, your house is left to

you desolate. I tell you, you will not see Me again until you say, ‘Blessed is He Who comes in the name of the Lord.’ (Luke 13:34-35; cf. Matt 23:37).

Again, the fairist suggestion is that the Jews had a completely free will and therefore were

ultimately the ones choosing the timing of their salvation. In other words, there is the suggestion that it was God’s plan to save them at this time, but the choice of the Jews ultimately thwarted God’s plan. Accordingly, R. T. France, commenting on the parallel passage in Matthew, writes: “It was Jesus’ mission to [enable Israel to] avert the punishment predicted in vv. 35-36 by bringing Israel to repentance; he was willing but they

were not” (Matthew, TNTC [Eerdmans, 1985; reprint 1999], 331). This reflects one of the significant errors of typical Dispensational theology and falsely implies that Jesus failed in the mission the Father had given Him, which is not true at all (cf. John 4:34; 17:4; 19:30).

Likewise, Darrell Bock writes: Only one thing stopped God from exercising such care: the people did not wish him to do so. As a result, the gathering, with its accompanying offer of protection, could not

take place. (Luke, BECNT, 2 vols. [Baker, 1996], 1249)

However, in summarizing this passage, Dr. Bock admits the foundational biblical truth

that, “Luke 13:31-35 shows that nothing will deter Jesus from his call . . . Israel’s rejection cannot stop God’s plan.” (1251-2). While this seems to contradict what he says earlier, it is at least consistent with biblical truth.

Contrary to Drs. France and Bock, even though Jesus had “longed” for centuries to be

Israel’s Savior, God the Father has set the future timing for that, and it was not to occur at the first coming of Christ. This was not dependent on what humans would choose, but what God would choose, which is the whole point of Ephesians 2:11-3:13 and Romans chapters 9-11.

The nation of Israel in general “were not willing” to receive their Messiah because it was not God’s plan to make them willing, as it will be when Christ returns a second time. Accordingly, the Apostle Paul writes:

I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in. 26 And so all Israel will be saved (Rom 11:25-26)

Accordingly, D. A. Carson writes concerning the parallel passage in Matthew 23:37-39:

The quotation is from Psalm 118:26 (also in 21:9; cf. 21:42 for another quotation from this psalm). The words may have been used by the priests in greeting the worshipers at the temple. Jesus, too, the true locus of Israel, must come, victorious and exalted, and receive greetings and homage from the religious authorities (cf. France, Jesus, pp. 58f.). Because of its location in Luke, "until" could refer to Palm Sunday, when people cried such words (Luke 19:38; cf. Matt 21:9); but as Marshall (Luke, pp. 576-77) points out, if Palm Sunday is in view in Luke, the cries of the people are but an

ironic fulfillment that still looks forward to the consummation. [esp. note 19:41-44] What Matthew refers to is perfectly clear. The Greek literally translated reads "You

will not see me from now [aparti] until you say", and aparti is tied to the consummation

Ephesians 16

All of the above are requirements for salvation, but because spiritually dead

humans are not capable of them, and God wanted salvation to be purely and

ultimately by His grace and work, for His glory, all of the ingredients of our salvation

must be given to us apart from any work or merit of our own.

Accordingly, Augustine (354-430) wrote: “God bids us do what we cannot, that

we may know what we ought to seek from him." 33 Also, Augustine said:

“Everything that is commanded to human beings by the Lord in the holy Scriptures,

for the sake of testing human free will, is either something we begin to obey by

God's grace, or is demanded in order to show us our need of grace to do it.” 34

Likewise, the Puritan theologian John Owen (1616-1683) wrote: "To suppose that

whatever God requireth of us that we have power of ourselves to do, is to make the

cross and grace of Jesus Christ of none effect.” 35

Likewise, Luther responded to Erasmus as follows:

If now God, as a Father, deals with us as with His sons, with a view to

showing us the impotence of which we are ignorant; or as a faithful physician,

with a view to making known to us our disease; or if, to taunt His enemies, who

proudly resist His . . . laws [then we should expect God to] say: . . . ‘if thou art

willing’, ‘if thou shalt do’.

Can it be fairly concluded from this that we can do these things freely, or else

God is mocking us? Why should not this conclusion follow rather: God is trying

us, that by His law He may bring us to a knowledge of our impotence . . . For

this, as Paul teaches, is the intent of the divine law (cf. Rom. 3:20; 5:20; Gal

3:19, 24). . . .

[Erasmus] dreams that man is whole and sound; and that in the [biblical]

phrases: ‘if thou art willing’, ‘if thou shalt do’, . . . that a man is being mocked,

unless his will is free [to respond]. But Scripture describes man as corrupted

and led captive, and furthermore, as proudly disdaining to notice . . . his own

corruption and captivity; therefore it uses these phrases to goad and rouse

him, that he may know by sure experience how unable he is to do any of these

things. . . .

[Erasmus] thinks that man is mocked by an impossible commandment,

whereas I maintain that by this means man is admonished and awakened to

see his own impotence. . . . So the words of the law are spoken, not to assert

the power of the will, but to illuminate the blindness of [unregenerated] reason,

so that it may be seen that its own light is nothing, and the power of the

[unregenerated] will is nothing. . . .

Wherefore, my Erasmus, as often as you confront me with the words of the

law [i.e. biblical commands], so shall I confront you with Paul: ‘By the law is

knowledge of sin—not power of the will! 36

(cf. 26:29, 64). Thus v. 39 looks, not to Jesus' resurrection appearances, but to his parousia. When he returns, all will acknowledge him. The context strongly implies that the Parousia spells judgment (cf. 24:30-31; Philippians 2:9-11; Rev 1:7); but the quotation of Psalm 118 keeps open the way Jesus will be received as consuming Judge

or welcomed King (cf. Benoit; Schlatter; Goulder, pp. 429-30; Bonnard; contra Garland, pp. 207-9 and the literature there cited). But whatever the outcome, the immediate prospect is disaster: "for I tell you, you will not see me, etc."; i.e., the proof that judgment is imminent is that Jesus turns away and will not be seen again till the End.

(Matthew in The Expositor’s Bible Commentary, Frank E. Gaebelein ed. CD-ROM (Zondervan, n.d.)

Morris, Davies and Allison, and Nolland do not comment on this issue of the passage. 33 Augustine of Hippo, quoted online at

http://www.monergism.com/thethreshold/articles/onsite/whatmoner_history.html. 34 Augustine of Hippo, Against Two Letters of the Pelagians, 2:23; quoted online at

http://www.monergism.com/thethreshold/articles/onsite/whatmoner_history.html.

35 John Owen, quoted on the front page of “Monergism” at www.monergism.com.

Ephesians 17

Likewise, the influential Puritan Bible scholar Matthew Henry (1662-1714) wrote:

“What God requires of us he himself works in us, or it is not done. He that

commands faith, holiness, and love, creates them by the power of his grace.” 37

D. M. Lloyd-Jones (1899-1981), considered the last great Puritan preacher,

wrote:

Our Lord did not come to tell us what we have to do in order to save ourselves;

He came to save us . . . The Christian doctrine of salvation and redemption is

this - that Christ Himself is the salvation. 38

To further illustrate our point, we would remind us of the resurrection of Lazarus

which, in our opinion, is intended to be a metaphor for salvation in several ways. At

the dead man’s tomb Jesus commanded, “Lazarus, come out!” and “the dead

man came out” (John 11:43-44). But do any of us assume the physically dead

man “came out” under his own power? Do we even assume the dead man had a

choice in the matter? And would we assume such things simply because the dead

man was commanded to do it? No, no, and no. And the very same is true of

spiritually dead people because God had to “make us alive in Christ even when

we were dead in transgressions” (Eph 2:4-5). This is because, “The man

without the Spirit does not [and cannot] accept the things that come from the

Spirit of God, [including the Gospel] for they are foolishness to him, and he

cannot understand them [let alone put faith in them], because they are

spiritually [even supernaturally] discerned” (1 Cor 2:14).

While the bottom line of fairism is the claim that saving faith is a saving act or

work that humans are capable of and responsible for, the Scriptures teach otherwise

because salvation is ultimately and solely by God’s grace and works. All of which is

why we have grave concerns regarding whether fairism really teaches that we are

ultimately saved by God’s grace instead of human works.

A.3) Limited progression of salvation supports human inability

In addition to the biblical/theological arguments against fairism and the claim

that humans are able and responsible for saving faith, are historical arguments. If,

as fairist commonly claim, God has: 1) Given human beings the ability to exercise

saving faith; and 2) Their eternal destiny ultimately rests on their choice to exercise

that human ability; then 3) We would expect salvations to be fairly randomly and

equally distributed, historically and geographically, throughout the human race. But

this is not so.

For example, what did God intend to teach us about salvation through grace in

the life of Noah? Henry Morris (1918-2006), the recognized founder of modern

creation science, carefully calculated that an estimated 10 billion people were living

at the time of the Flood. 39 God had favor on only one person and saved eight.

36 Martin Luther, The Bondage of the Will, trans. by J. I. Packer and O. R. Johnston (Baker,

1957), 158. 37 Matthew Henry, quoted online at

http://www.monergism.com/thethreshold/articles/onsite/whatmoner_history.html.

38 D. M. Lloyd-Jones, quoted online at http://www.monergism.com/thethreshold/articles/onsite/whatmoner_history.html. 39 Henry Morris calculated that in the estimated 1700 years between Adam and Noah, with

people having many children until very old age, that around 10 billion people were on the Earth at the time of the flood. Thomas Pickett explains Morris’ calculations and concludes:

“Although it is difficult to obtain an actual value of world population at the time of the flood, 5 to 17 billion people would appear to be reasonable populations, with an average of around 10 billion.” See calculations online at www.redeemerfw.org/resources/prefloodpop.html.

Ephesians 18

Do we really think God had favor on Noah, and saved his family, ultimately

because Noah did something of his own choice and ability that was so uniquely

different from every single one of the other 10 billion people? If one person in 10

billion “found favor in the eyes of the Lord . . . was a righteous man [and]

walked with God” (Gen 6:8-9) should we not conclude that God uniquely initiated a

relationship with this one man that resulted in his faith and righteousness? Isn’t the

fact that we uniquely have a relationship with God the only reason that we are

“righteous” and “walk with God”? Otherwise we would not be that way, and

neither would have Noah. The sheer mathematics of Noah’s story proclaims that

salvation is completely and only a result of God’s choice and work and not because of

something we do.

Likewise, who would claim that under the Old Covenant there were

proportionately just as many Philistines, Canaanites, and Edomites who came into a

saving relationship with God as there were Israelites? Did these different races of

people have equal ability to be saved? Were the Israelites chosen for salvation

because they did something special they were able and responsible to do? Not if

salvation has always ultimately been by God’s grace.

Who would claim that in the last several decades there has been proportionately

just as many Iranians, Iraqis, and Syrians who have exercised saving faith in Christ

as there are Americans? Missions historians will agree as well that there have been

whole generations of certain people groups who were not even given the opportunity

to hear the Gospel by which they must be saved.

Why then has God withheld the Gospel to whole races, nations, and generations

if humans are generally able and responsible for their salvation, and God is equally

desirous to save them as fairists contend? It is because salvation is not a random

process depending on a choice that all humans are able to make, but one controlled

by God such that it even goes against the equality, fairness, randomness, and

universality suggested by fairism. (cf. 1 Cor. 1:23-31; Rom 10:17; Acts 4:12;

James 2:5). 40

The fact that who gets saved is ultimately decided, controlled, and accomplished

by God is demonstrated in humanity’s “insanity” regarding the Gospel which we have

discussed elsewhere. Accordingly, we have written:

There is no better human explanation [than insanity] for why people would

refuse the Gospel, than there is for why they would refuse to believe that there

is a Creator. And the fact that this very thing happens constantly with the

Gospel message should be noticed by those who think that getting saved is

simply a matter of someone exercising their free will in order to make a choice,

for or against the Gospel.

Likewise, those who think that getting someone saved is simply a matter of

persuasion need to take heed as well. No doubt, in itself, the Gospel is one of

the most persuasive, inviting messages known to mankind, and if its

acceptance were simply a matter of persuasion and the exercise of freewill,

many, many more people would choose the King, in the same way they believe

a lot of things on a lot less evidence. People, in fact, are quite gullible and

eager to believe things which contain far fewer promises than believing in the

Gospel. 41

Eph 2:8-9 [6.3.B]

40 For further discussion on the expanding scope of saving revelation see section 7.5.C. 41 Quoted from section 4.14.A. For further discussion on the logical attractiveness of the

Gospel and the wonder that most refuse it see here.

Ephesians 19

B) Divine Necessity to Provide Saving Faith: Ephesians 2:8-9

The Apostle Paul believed: 1) humans are completely incapable of any of the

spiritual acts necessary for salvation, including saving faith, and 2) we are ultimately

saved solely by God’s grace and works alone, not something we do, and 3) humans

in their “worldly wisdom” would always be trying to add a human ingredient in our

salvation in order to make it seem fair. Therefore, the Apostle wrote the Ephesians:

It is by grace you have been saved, through faith—and [even] this [faith

is] not from yourselves, it is the gift of God [given, not just offered] —not

by [any human] works [but solely by God’s works], so that no one can

boast” (Eph 2:8-9) about why they were saved.

While some deny that the Apostle intended to say in Ephesians 2:8-9 that the

saving faith being described here is a gift from God, he could hardly be clearer.

Accordingly, the highly regarded 19th century theologian Abraham Kuyper (1837–

1920) said concerning this passage:

Allow us to put our readers on their guard against the thoughtless prattle of

shallow school-learning. It should be remembered that while our exegesis is

and always has been the one accepted almost without exception, the opposite

opinion is shared by only a few expositors of later times. Nearly all the church

fathers and almost all the theologians eminent for Greek scholarship judged

that the words "it is the gift of God" refer to faith. 42

Even if someone claims that the “this” that is “not of yourselves” refers to

“grace” or being “saved” in general, it must therefore include the saving “faith”

through which we are saved so that “It is by grace you have been saved . . . it is

the gift of God—not by [any human] works, so that no one can boast” (Eph

2:8-9). Accordingly, Dr. MacArthur comments on Ephesians 2:8-9:

Our response in salvation is faith, but even that is not of ourselves [but

is] the gift of God. [Saving] Faith is nothing that we do in our own power or

by our own resources. In the first place we do not have adequate power or

resources. More than that, God would not want us to rely on them even if we

had them. Otherwise salvation would be in part by our own works, and we

would have some ground to boast in ourselves. Paul intends to emphasize that

even faith is not from us apart from God’s giving it. 43

The context and intended meaning of Ephesians 2:8-9 demand that we

understand the Apostle as saying that saving “faith” is “not from yourselves” but

“the gift of God.” In addition, we believe that Paul was specifically, not just

implicitly, referring to saving faith as “this” which is “not of yourselves.” There are

several reasons. First, the Greek grammar of the phrase allows such an

interpretation. 44

42 Abraham Kuyper, The Work of the Holy Spirit, trans. by Henri De Vries, (Eerdmans, 1946),

407. 43 MacArthur, in loc. 44 Mr. Hunt has written regarding Ephesians 2:8-9:

Nor will the grammar, as W. G. MacDonald says, “permit ‘faith’ to be the antecedent of ‘it’”. . . . Nor does it require a knowledge of Greek, but simply paying attention to the entire context of Ephesians 2:8-10, to realize that salvation, not faith, is “the gift of God”—as all of Scripture testifies. (453)

Likewise, Christian theologian Norm Geisler, in his book Chosen but Free (Bethany House,

1999), claims that the “faith” Paul mentions in Ephesians 2:8 should be excluded from this verse as something that is “not of yourselves,” “is a gift of God”, and is “not as a result of works.” He writes:

Ephesians 20

It is very clear from the Greek that Ephesians 2:8-9 is not referring to faith as a gift from God. For the “it” (touto) is neuter in form and cannot refer to “faith” (pistis), which

is feminine.” (182).

Interestingly, in Dr. Geisler’s Encyclopedia of Christian Apologetics he states: “Faith is a gift of God, and no one can believe without it” ([Baker, 1999], 239).

Nevertheless, Dr. Geisler’s opinion in his book specifically on the subject of saving faith

contradicts both ancient and modern NT scholarship, as one is very hard pressed to find anyone who would agree with him. Again, the text reads: “It is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God” (Eph 2:8). At the very least, all exegetes we could find recognize that the Apostle is clearly including the “faith” through which we are saved as something that is “not of yourselves,” and therefore rightly understood as included in those things that are “a gift from God.”

What commentators are divided on is the secondary point of whether or not the pronoun “this” is referring specifically to “faith”, or is it generally referring to being “saved.”

Many ancient and modern exegetes favor the idea that the Apostle is not referring specifically or primarily to “faith” as that which is “not of yourselves” because of the differing gender of the noun “faith” (feminine) and the pronoun “this” (neuter). Harold

Hoehner, Professor of NT at the rather fairist (Arminian) Dallas Theological Seminary, says that commentators in this camp include Theophylact, Calvin, Alford, Schnackenburg, Bruce,

Lincoln, Best, O'Brien, Stott, Boice, and Foulkes. The fact that he can only find one rather minor Church Father in support of this view is instructive.

Nonetheless, Dr. Hoehner describes this view when he writes: Paul elaborated, And this is not from yourselves, it is the gift of God. Much

debate has centered around the demonstrative pronoun “this” (touto). Though some think it refers back to “grace” and others to “faith,” neither of these suggestions is really valid because the demonstrative pronoun is neuter whereas “grace” and “faith” are

feminine. Also, to refer back to either of these words specifically seems to be redundant.

Rather the neuter touto, as is common, refers to the preceding phrase or clause. (In Eph. 1:15 and 3:1 touto, “this,” refers back to the preceding section). Thus it refers back to the concept of salvation (2:4-8a), whose basis is grace and means is faith. This salvation does not have its source in man (it is “not from yourselves”), but rather, its

source is God’s grace for “it is the gift of God.” (Bible Knowledge Commentary, ed. John

F. Walvoord, Roy B. Zuck, [SP Publications, 1983], in loc]

First, if “This salvation does not have its source in man” then neither does the faith through which we are saved, a point that Dr. Hoehner seems reluctant to make. Secondly, it would not be theologically or grammatically “redundant” for “this not of yourselves” “to refer back to” faith. As we have noted, this is the most important point of the text as the

Apostle endeavors to make it clear that salvation is by grace. Thirdly, contrary to Dr. Hoehner, a claim that the neuter pronoun “this” is referring to the

feminine noun “faith” is valid. Even Dr. Bruce noted, “the pronoun [“it”] . . . may refer to . . . faith: ‘the difference in gender is not fatal to such a view’” (J. A. Robinson)” (Ephesians, 289). Dr. O’Brien has commented that this view is “grammatically possible” (The Letter to the Ephesians [Eerdmans, 1999], 175). Likewise, Douglas Moo, Professor of NT at Wheaton College, told this writer personally in a conversation, that Dr. Geisler is not representing this

rule of Greek grammar correctly. A neuter pronoun can refer to a feminine “concept,” just as “faith” is used in this verse.

Robert Reymond, Professor of Systematic Theology at Knox explains further: To the Ephesians Paul writes: "by grace you have been saved through faith-and this

not of yourselves, it is the gift of God-not of works, lest any man should boast." Even though "faith" is a feminine noun in the Greek and "this" is a neuter demonstrative

pronoun, it is still entirely possible that Paul intended to teach that "faith," the nearest possible antecedent, is the antecedent of the pronoun "this," and accordingly that saving faith is the gift of God.

It is permissible in Greek syntax for the neuter pronoun to refer antecedently to a feminine noun, particularly when it serves to render more prominent the matter previously referred to (see, for example, "your salvation, and this from God"-Phil. 1:28; see also I Cor. 6:6, 8).

The only other possible antecedents to [“this” touto] are (I) the earlier feminine dative noun “grace” which hardly needs to be defined as a "gift of God," (2) the nominal idea of "salvation" implied in the verbal idea "you have been saved," which Paul has

Ephesians 21

already implied is a gift by his use of chariti, and like "grace" and "faith" is also feminine in Greek, or (3) the entire preceding notion of "salvation by grace through

faith," which, of course, amounts to saying that faith, along with grace and salvation, is

the gift of God. However the text is exegeted, when all of its features are taken into account, the

conclusion is unavoidable that faith in Jesus Christ is a gift of God. (A New Systematic Theology of the Christian Faith [Thomas Nelson, 1998], 732).

For this reason, and the ones we’ve cited, many have interpreted the Apostle as

specifically referring to “faith” as that which is “not of yourselves.” These include,

according to Dr. Hoehner, a collection of some of the best Greek scholars in Church history including Chrysostom, Theodoret, Jerome, Bengel, Moule, and Westcott. Dr. Hoehner adds the treatment of Robert Countess in a JETS article ("Thank God for the Genitive," JETS 12 (Spring 1969): 118-20). O’Brien adds Caird and Augustine to the list of those who would support our view. Barnes adds Doddridge and Beza. We will add Kuyper (The Work of the Holy Spirit, trans. H. deVries [Eerdmans, 1946], 407-14), Hodge and MacArthur. Dr. Hodge wrote in agreement with several of the points we have made:

The only point in the interpretation of these verses of any doubt, relates to the second clause. What is said to be the gift of God? Is it salvation, or faith? The words καὶ τοῦτο

. . . may relate to faith (τὸ πιστεύειν) or to the salvation spoken of (σεσωσμένους εἴναι).

Beza, following the [Church] fathers, prefers the former reference; with most of the modern commentators, the latter. The reasons in favor of the former interpretation are,

1. It best suits the design of the passage. The object of the apostle is to show the gratuitous nature of salvation. This is most effectually done by saying, ‘Ye are not only saved by faith in opposition to works, but your very faith is not of yourselves, it is the gift of God.’

2. The other interpretation makes the passage tautological. To say: ‘Ye are saved by

faith; not of yourselves; your salvation is the gift of God; it is not of works,’ is saying the same thing over and over without any progress. Whereas to say: ‘Ye are saved through faith (and that not of yourselves, it is the gift of God), not of works,’ is not repetitious; the parenthetical clause instead of being redundant does good service and greatly increases the force of the passage.

3. According to this interpretation the antithesis between faith and works, so common

in Paul’s writings, is preserved. ‘Ye are saved by faith, not by works, lest any man

should boast.’ The middle clause of the verse is therefore parenthetical, and refers not to the main idea ye are saved, but to the subordinate one through faith, and is designed to show how entirely salvation is of grace, since even faith by which we apprehend the offered mercy, is the gift of God.

4. The analogy of Scripture is in favor of this view of the passage, in so far that elsewhere faith is represented as the gift of God. 1 Corinthians 1:26-31; Ephesians

1:19; Colossians 2:12, et passim. (Commentary on the Epistle to the Ephesians Electronic Edition STEP Files CD-ROM (Findex.Com, 2003).

More recently, Dr. MacArthur has reflected the point of Drs. Moo and Reymond above that

a neuter pronoun like “this” can often refer to a feminine concept such as “faith”: Paul intends to emphasize that even faith is not from us apart from God’s giving it. Some have objected to this interpretation, saying that faith (pistis) is feminine, while

that (touto) is neuter. That poses no problem, however, as long as it is understood that that does not refer precisely to the noun faith but to the act [concept] of believing. Further, this interpretation makes the best sense of the text, since if that refers to by grace you have been saved through faith (that is, to the whole statement), the

adding of and that not of yourselves, it is the gift of God would be redundant, because grace is defined as an unearned act of God. If salvation is of grace, it has to be

an undeserved gift of God. Faith is presented as a gift from God in 2 Peter 1:1, Philippians 1:29, and Acts 3:16. (in loc.).

Nonetheless, even those who have taken the view that that which is “not of yourselves”

in Ephesians 2:8 is salvation in general instead of faith specifically, rightly conclude that it makes no difference, contrary to Dr. Geisler. Calvin wrote:

[Saving] Faith, then, brings a man empty to God, that he may be filled with the

blessings of Christ. And so he adds, not of yourselves; that claiming nothing for themselves, they may acknowledge God alone as the author of their salvation.

Ephesians 22

Secondly, we notice the most obvious meaning of the order of Paul’s wording (in

both the Greek and English text) when he writes: “. . . through faith and t